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AN 


AMERICAN  COMMENTARY 


ON    THE 


NEW   TESTAMENT. 


EDITED  BY 

ALVAH  HOVEY.  D.D.,  LL.D. 


PHILADELPHIA: 

AMERICAN   BAPTIST   PUBLICATION  SOCIETY, 
1420  Chestnut  Street. 


COMMENTARY 


ON  THE 


EPISTLES  OE  PETEE. 


BY 

NATHANIEL  MARSHMAN  WILLIAMS,  D.  D. 


PHILADELPHIA: 

AMERICAN  BAPTIST  PUBLICATION  SOCIETY 

1420  Chestnut  Steeet. 


Entered,  aeeording  to  Act  of  Congress,  in  the  year  1888,  by  the 

AMERICAN    BAPTIST    PUBLICATION    SOCIETY, 

in  the  Office  of  the  Librarian  of  Congress,  at  AA/^ashinqton. 


PREFACE. 


This  attempt  to  expound  the  Epistles  of  Peter  and  the  Epistle  of  Jude  is  the  attempt 
of  one  who  has  spent  life  chiefly  in  the  work  of  a  preacher  and  pastor,  not  in  the  work  of 
a  professional  exegete.  Such  a  mode  of  life  ought,  perhaps,  to  have  deterred  from  the 
attempt.  But,  however  that  may  be,  the  writer  may  be  permitted  to  say  that,  while 
aiming  to  adapt  the  work  to  the  wants  of  the  people,  he  is  not  without  hope  that  some 
of  his  brethren  in  the  ministry,  who,  though  not  exegetes  by  profession,  have  been  more 
or  less  accustomed  to  the  study  of  the  Greek,  may  find  at  least  something  to  aid,  even 
them,  in  the  better  understanding  of  these  remarkable  Epistles.  In  his  treatment  of  the 
very  difficult,  and,  as  he  cannot  but  think,  greatly  misunderstood  passage  concerning  the 
preaching  of  Christ  to  the  spirits  in  prison,  he  acknowledges  his  indebtedness  to  S.  C. 
Bartlett,  D.  D.,  President  of  Dartmouth  College,  for  what  manifestly  is  the  true  view  of 
the  Greek.  Owing  to  what  has  been  denominated  "the  new  movement"  in  theology — 
so  far  as  that  movement  pertains  to  the  subject  of  a  second  probation — this  part  of  Peter's 
First  Epistle  (3  :  18-20)  is  worthy  of  very  careful  study.  Another  topic  now  command- 
ing much  interest  is  the  relation  of  wives  to  their  husbands,  and  upon  this  the  writer  has 
ventured  to  express  some  general  thoughts,  besides  endeavoring  to  educe  the  meaning  of 
the  verses  bearing  upon  the  subject.  It  is  an  interesting  fact,  that  of  the  two  apostles 
who  have  given  practical  precepts  concerning  the  relation  of  husband  and  wife,  the  one 
was  married  and  the  other  was  unmarried.  Sarcastic  allusions  to  Paul's  bachelorship  are, 
therefore,  less  worthy  of  the  source  from  which  they  flow.  Here  Paul  the  unmarried 
and  Peter  the  married  are  one.  In  the  Introduction  to  the  Second  Epistle  of  Peter  will 
be  found  a  brief  consideration  of  the  question  recently  sprung  upon  the  attention  of  Chris- 
tian scholars  by  Rev.  Edwin  A.  Abbott,  D.  I). ,  of  England.  It  is  claimed  that  a  com- 
parison of  the  Second  Epistle  with  the  writings  of  Josephus  yields  a  new  and  unanswer- 
able argument  against  the  authority  of  the  Epistle.  It  is  a  question  of  much  importance, 
and  will  undoubtedly  receive  a  yet  more  thorough  examination. 

The  conditions  upon  which  this  work  was  to  be  prepared  included  preparation,  if 
deemed  needful  by  the  writer,  of  Critical  Notes,  "  as  a  vindication  of  the  view  presented." 
The  writer  has  conformed  to  the  condition,  but,  in  doing  so,  has  felt  that  such  additional 
attempts  are  quite  unworthy  of  being  classed  under  a  designation  which  appropriately 
means  something  so  much  higher. 

As  this  part  of  "An  American  Commentary,"  a  work  so  wisely  under  the  general 
supervision  of  President  Hovey,  goes  forth  from  the  hand  of  the  writer,  it  is  his  desire 
that  it  may  not  prove  to  be  harmful,  even  if  it  fail  to  be  helpful. 

N.  W.  WILLIAMS. 
Marshjield,  Mass. 

8 


INTRODUCTION  TO  THE  FIRST  EPISTLE  OF  PETER. 


I.    PETER. 

Peter,  whose  original  name  was  Simon  (see  on  2  Pet.  1:1),  though  a  native  of 
Bethsaida,  became  a  resident  of  Capernaum.  His  father  bore  the  name  of  Jonas,  or, 
according  to  some  Greek  manuscripts,  John.  See  John  21  :  15,  16,  17,  where,  in  the 
thrice-repeated  question,  the  Revisers  have,  in  accordance  with  the  Greek  of  Westcott 
and  Hort,  Simon,  son  of  John.  In  Matt.  16  :  17  are  the  names  Simon  Bar-jona  (Bar- 
Jonah,  "in  the  Revision).  Some  would  translate  the  Greek,  Simon  son  of  Jonah.  Others 
take  Bar-Jonah  as  a  patronymic,  like  Bar  Abbas,  and  Bar  Timaeus.  According  to  Dr. 
Schaif,  Bar-Jona  is  a  contraction  for  Bar-Joanna  (Chaldaic) — i.  e.,  son  of  John.  As  to 
the  name  Peter,  see  on  the  first  verse  of  the  First  Epistle.  Our  apostle  had  a  brother 
who  was  called  Andrew,  and  that  he  married  is  clear  from  Matt.  8  :  14,  where  it  is  said 
that  his  ivifes  mother  was  sick.  His  wife  must  have  been  then  living ;  for  in  1  Cor.  9  :  5 
Paul  makes  distinct  allusion  to  her  as  traveling  with  Peter.  This  was  as  late  as  A.  D.  57, 
long  after  the  sickness  reported  by  Matthew. 

Peter,  in  company  with  his  father  and  brother,  followed  the  business  of  fishing.  He 
was  not  rich,  yet  he  seems  not  to  have  been  poor.  He  was  not  versed  in  Greek  learning, 
nor  in  the  learning  of  Rabbinic  schools  ;  yet  there  is  no  reason  to  doubt  that  he  had  a 
respectable  share  of  such  knowledge  as  prevailed  among  the  people.  Illiteracy,  as 
known  in  the  United  States,  in  this  year  of  grace,  1888,  was  not  known  in  Palestine  in 
the  times  of  Christ  and  the  apostles.  In  Acts  he  is  indeed  spoken  of — and  John  not 
less — as  unlearned  and  ignorant,  "illiterate  and  obscure."  This  is  what  the  rulers  and 
elders  and  scribes  "  perceived."  These  having  been  educated  in  Rabbinic  schools,  were 
so  far  superior  to  Peter  ;  but  itnlearned  must  not  be  so  explained  as  to  imply  that  the 
apostle  had  enjoyed  none  of  the  common  opportunities  of  education.  His  social  position, 
unlike,  for  example,  that  of  Nicodemus,  or  that  of  Joseph  of  Arimathaea,  was  not  among 
the  aristocracy  of  Palestine  ;  he  was  a  plebeian.  Amid  the  perils  and  toils  of  his  daily 
life,  he  inclined  to  the  service  of  God  ;  for  no  sooner  had  John  the  Baptist  made  his 
public  appearance,  than  Peter  became  interested  in  his  mission,  and  this  prepared  him  to 
take  a  step  forward.  He  became  a  disciple  of  him  of  whom  John  was  but  the  forerunner. 
One  of  the  Twelve,  he  was  One  op  the  Three  ;  for  with  James  and  John  he  shared 
the  special  confidence  of  Christ,  and  received  special  instruction.  The  "close  compan- 
ionship" of  men  so  unlike  as  John  and  Peter  in  natural  qualities  is  worthy  of  notice. 
See  Mark  9:2;  Luke  22  :  8  ;  John  18  :  15  ;  20  :  2-8  ;  Acts  3:1;  4:13.  Each  of  the 
apostles  had  a  distinctive  temperament,  and  a  distinctive  cast  of  mind  ;  but  not  one  of 
them  stands  out  in  the  Gospels  with  such  clearness  of  outline,  and  such  fullness  of  detail 
as  does  Peter ;  and,  till  Paul  appears  in  Acts,  no  one  even  in  that  book  is  so  prominent. 
It  is  impossible  to  mistake  him  for  any  other.  But  his  prominence  is  not  that  of  rank, 
or  of  office,  but  that  of  spiritual  activity.     Though  he  introduced  the  first  Gentile  into 

5 


6  INTEODUCTION  TO  THE  FIRST  EPISTLE  OF  PETER. 

the  Christian  Church,  and  may  have  been  the  means  of  introducing  others,  yet,  acting 
with  Paul  upon  the  principle  of  a  division  of  labor,  he  wrought,  chiefly,  for  the  spiritual 
good  of  Jews. 

Of  the  latter  part  of  Peter's  life  little  is  known.  He  disappears  from  the  history  in 
Acts  after  the  Council  in  Jerusalem  (15  :  7-11)  A.  D.  50  or  51.  Thus,  if  we  reckon  from 
Pentecost,  A.  D.  33,  he  is  kept  before  us  seventeen  years.  Paul  appears  A.  D.  36, 
fourteen  or  fifteen  years  before  the  disappearance  of  Peter,  and  remains  before  us  till 
A.  D.  63  or  64,  the  historian  abruptly  closing  with  the  report  of  his  activity  in  preaching 
while  a  prisoner  in  Rome.  While,  then,  it  is  approximately  correct  that  the  former  half 
of  Acts  is  chiefly  a  record  of  Peter's  labors,  and  the  latter  half  a  record  of  Paul's,  it  is  an 
interesting  fact  that  the  two  apostles,  as  is  clear  in  the  history  itself,  came  into  intimate 
Christian  relations,  and,  contrary  to  what  some  have  affirmed,  lovingly  wrought  for  the 
same  spiritual  end.  Though  Peter  is  seen  no  more  in  Acts  after  the  Council,  yet  we 
catch  glimpses  of  him  in  Paul's  Epistle  to  the  Gralatians,  and  in  his  First  Epistle  to  the 
Corinthians  ;  and  though,  as  Farrar  says,  "  From  his  own  epistles  we  learn  almost 
nothing  about  his  biography,"  we  do  learn  much  of  his  innermo.st  spirit.  Tradition 
makes  him  to  have  gone  very  early  to  Rome,  and  to  have  founded  the  Roman  Church  ; 
but,  if  well  sifted,  the  tradition  is  found  to  be  chaff".  That  he  went  to  Rome  near  the 
close  of  life,  after  the  Roman  Church  was  founded,  and  after  the  death  of  Paul,  is 
strongly  attested.     He  suffered  martyrdom,  and  probably  about  A.  D.  67. 

The  natural  and  spiritual  characteristics  of  Peter  are  not  less  worthy  of  study  than 
Paul's.  His  temperament,  though  not  like  Paul's,  the  best,  was  such  as  to  make  him 
capable  of  great  activity  and  endurance.  It  was  not  the  best,  for  it  was  such  as  to 
expose  him  to  sudden  and  needless,  sometimes  very  sinful,  flashes  of  feeling ;  and  these 
reported  themselves  in  explosives  of  startling  force.  He  was  not  given  to  logical 
thinking,  and  was  therefore  not  accustomed  to  draw  conclusions.  A  blow  hastily  origi- 
nated, and  as  hastily  aimed,  was  his  common  way  ;  yet  in  most  cases  he  meant  well.  His 
Divine  Master  was  sincerely  and  warmly  loved ;  but  failure  to  see  the  higher  nature  of 
his  Master's  mission  caused  him  to  speak  sometimes  in  words  which  were  more 
unseemly  than  the  spirit  which  lay  behind  them.  Of  one  terrible  exception  no  one 
needs  to  be  reminded.  What  may  charitably  be  considered  as  only  faults  growing  out 
of  his  temperament,  culminated  at  last  in — 


..."  the  deep  disgrace 
Of  weakness." 


As  Longfellow  continues — 


"  We  shall  he  sifted  till  the  strength 
Of  self-conceit  he  changed  at  length 
To  meekness." 

The  flashy  nature  of  the  apostle  became  a  miracle  of  continuous  energy  and  boldness, 
clothed,  as  shown  in  his  First  Epistle,  in  tenderness  and  persuasiveness  scarcely  inferior 
to  John's.  After  the  ascension,  one  instance  of  inconsistency  with  his  own  principles, 
and  only  one,  occurred  ;  and,  what  must  be  considered  as  a  striking  interposition  on 
behalf  of  the  new  faith,  that  did  not  occur  till  Grod  had  brought  into  the  church  one  who 
was  quick  to  see,  and  bold  to  resist  Peter's  vacillation.  See  Gal.  2  :  11-14.  In  view  of 
our  apostle's  natural  characteristics,  it  mtist  be  said  that  his  spiritual  life  became  such, 
under  the  teachings  of  Christ,  followed  by  the  baptism  of  the  Holy  Spirit,  as  to  afford 


INTRODUCTION  TO  THE  FIRST  EPISTLE  OF  PETER. 


scarcely  less  proof  of  his  supernatural  endowment  than  is  given  of  Paul's  by  Paul's 
conversion  and  life. 

This  sketch  of  Peter's  life  would  be  incomplete  without  allusion  to  the  apostle's 
influence  in  the  writing  of  the  Gospel  of  Mark.  The  belief  that  he  had  something  to  do 
in  the  preparation  of  that  gospel  is  well  founded  ;  but  precisely  what  he  did  is  uncertain, 
and  probably  can  never  be  determined.  See  a  discussion  of  tlie  question  in  Dr.  W.  N. 
Clarke's  Commentary  on  Mark,  belonging  to  the  present  series— Introduction,  "The 
relation  of  Peter  to  this  Gospel,"  pp.  10-12.  AVhat  proportion  of  the  remarkable 
vivacity  of  the  gospel  is  due  to  Mark,  and  what  proportion  to  Peter,  it  would  be  equally 
impossible  to  decide.  Little,  however,  is  hazarded  in  saying  that  the  gospel,  compared 
with  the  two  epistles,  and  viewed  in  the  light  of  Peter's  characteristics,  bears  in  a 
marked  degree  the  imprint  of  Peter's  mind. 

II.    THE  OBJECT  OF  THE  EPISTLE. 

This  is  given  in  5  :  12.  It  was  both  hortatory  and  confirmatory.  If  persecution  by 
the  civil  power  had  not  yet  fallen  upon  the  Churches  of  Asia  Minor,  yet  there  was  reason 
to  believe  that  the  danger  was  not  far  off;  and  it  is  clear  that  the  Christians  of  that 
region  were  suffering  from  the  tongues  of  those  among  whom  they  lived.  They  needed 
patience  to  bear  the  revilings  of  the  wicked,  and  faith  to  meet  the  coming  storm  of 
governmental  power.  They  also  needed  new  assurance  that  the  religion  of  Christ  was 
divine.  The  exhortations  are  enforced  by  the  fact  that  they  had  been  called  by  the  grace 
of  God,  by  the  fact  of  the  sufferings  of  Christ,  by  the  nearness  of  Christ's  coming,  and 
by  the  glory  which  awaits  them  in  heaven. 

III.    THE  PLAN  OF  THE  EPISTLE. 

The  plan  is  not  obvious,  and  therefore  is  not  easily  given.  The  thought  advances, 
but  not  so  consecutively  as  in  some  of  Paul's  epistles.  This  is  less  surprising,  as 
doctrinal  teaching,  which  requires  argument,  and  therefore  more  orderly  and  condensed 
thinking,  was  not  a  part  of  the  apostle's  design.  The  introduction  may  be  considered  as 
embraced  in  the  first  twelve  verses,  and  the  conclusion  in  the  last  five.  Between  these 
parts  occur  three  series  of  exhortations  :  the  first,  pertaining  to  their  own  individual 
life  (1  :  13-2  :  10) ;  the  second,  to  their  relations  to  others — servants  in  their  relations  to 
masters,  wives  in  their  relations  to  husbands,  husbands  in  their  relations  to  wives,  and  all 
in  their  relations  to  people  of  the  world  (2:  11-4 :  6);  the  third,  to  their  own  individual 
life  again  (4  :  7-5  :  9).  In  the  last  is  a  commingling  of  the  consolatory.  In  concluding, 
the  apostle  expresses  the  divine  purpose  in  the  form  of  a  promise  (see  upon  5  :  10),  gives 
utterance  to  a  doxology,  expresses  the  object  of  writing  the  Epistle,  sends  greetings,  and 
pronounces  the  customary  benediction. 

IV.    THE  CHARACTERISTICS  OF  THE  EPISTLE. 

These  are  not  in  accordance  with  the  characteristics  of  Paul  or  of  John.  Peter's 
traits  of  character  and  peculiarities  of  mind  are  everywhere  visible.  It  is  not  impossible 
that  such  an  epistle  could  have  been  written  by  Peter,  even  if  Peter's  experience  during 
the  Lord's  ministry  had  been  different ;  but  it  is  certain  that  the  Epistle  is  colored  by 
his  experience  as  it  actually  was.     Illustrations  of  this  will  be  cited  in  the  Notes.'     Yet 

^  Hor(B  Pelrinw,  by  Dean  Howson,  though,  as  the  writer  himself  remarks,  fragmentary,  and  its  subject- 
matter  capable  of  fuller  treatment,  is  an  interesting  view  of  the  point  referred  to. 
U 


8  INTRODUCTION  TO  THE  FIRST  EPISTLE  OF  PETER. 


it  is  a  striking  proof  of  his  present  greater  breadth  of  rehgious  views  and  stronger  faith 
in  the  unseen  and  eternal.  It  is  characterized  by  Httle  less  originality  than  the  epistles 
of  Paul.  Some  of  the  thoughts  are  found  in  no  other  part  of  the  Scriptures,  and  some 
are  as  "hard  to  be  understood"  (2  Pet.  3:  16)  as  anything  in  the  writings  of  that 
profoundest  of  all  the  inspired  writers.  While  distinctly  evangelical,  and  so  far  in  union 
with  the  teachings  of  Christ  and  Paul,  it  is  permeated,  like  the  Gospel  of  Matthew,  with 
the  spirit  of  the  Old  Testament,  as  seen  in  its  very  numerous  quotations.  In  no  respect 
does  it  teach  views  opposed  to  those  taught  by  Paul  While  there  were  some  in  that 
early  age  of  Christianity  who  said  "I  am  of  Paul,"  and  some  who  said  "I  am  of 
Peter,"  neither  the  one  apostle  nor  the  other  allowed  himself  to  be  the  head  of  a  party. 
The  doctrines  which  Paul  taught  directly  and  fully  Peter  taught  indirectly  and  in  part. 
The  exhortations  of  the  Epistle  imply  all  the  great  doctrines  of  the  Christian  faith.  The 
Epistle  contains  not  a  trace  of  assumption  of  rank  over  the  other  apostles.  It  is  simply 
the  Epistle  of  Peter  an  apoStle,  and  he  seems  almost  to  foretell  the  bold  assumption  of 
the  papal  power ;  for,  in  addressing  the  elders,  he  calls  himself  a  co-elder.  See  on 
5  :  1.  Too  much  has  been  made  of  the  admitted  similarity  existing  between  some  parts 
of  this  Epistle  and  some  parts  of  the  Epistle  to  the  Romans,  and  of  that  to  the  Ephe- 
sians.  Similarities  between  our  Epistle  and  that  of  James  have  also  been  noticed.  The 
early  CJiristians,  not  excepting  the  apostles  themselves,  would  as  naturally  fall  into 
similar  forms  of  language  in  expressing  the  more  common  thoughts  as  Christians  of  our 
own  times.  There  is  nothing  improbable,  however,  in  the  supposition  that  Peter  had 
become  so  familiar  with  some  of  Paul's  forms  of  expression  as  either  purposely  or  uncon- 
sciously to  use  them.  Such  imitations,  conscious  or  unconscious,  may  be  seen  by  com- 
paring Mic.  4  :  1-3  with  Isa.  2  :  2-4,  and  Ezek.  31  :  14-18  ;  32 :  18-32  with  Isa.  14  :  9-19. 
See  the  article  "Isaiah,"  in  Smith's  "Dictionary  of  the  Bible,"  pp.  1151,  1164.  Isaiah 
and  Micah  were  contemporaneous,  and  may  have  heard  each  other. 

V.    THE  AUTHENTICITY  OF  THE  EPISTLE. 

That  Peter  was  the  author  is  undoubted.  Many  of  the  writers  who  followed  the 
apostles,  as  Polycarp,  a  disciple  of  John  ;  Papias,  who  wrote  about  A.  D.  140-150;  the 
Shepherd  of  Hermas,  second  century  ;  the  Peshito  Version,  before  A.  D.  150 ;  the  Old 
Latin  Version,  before  A.  D.  170;  Basilides,  a  heretic  of  the  earlier  part  of  the  second 
century ;  the  churches  in  Vienne  and  Lyons  in  a  letter  written  about  A.  D.  177  ;  Ter- 
tullian,  born  in  the  latter  half  of  the  second  century;  Origen,  A.  D.  186-253;  and 
Eusebius,  A.  D.  270-340 — all  awaken  the  belief,  and  some  give  positive  proof  by  quota- 
tions, that  they  were  acquainted  with  the  Epistle,  and  knew  it  to  be  the  work  of  Peter. 

VI.  THE  READERS,  TIME,  AND  PLACE. 

The  persons  to  whom  the  Epistle  was  sent  are  believed  by  some  to  have  been  Gentile 
Christians,  but  it  contains  strong  evidence  that  they  were  chiefly  Jewish  Christians. 
That  some  were  Gentiles  is  not  improbable.  The  time,  as  judged  by  many,  was  A.  D.  66. 
It  might  have  been  a  little  earlier.  The  place  in  which  it  was  written  was  Babylon  in 
Chaldea. 


THE  FIRST  EPISTLE  OF  PETER. 


CHAPTER  I. 


PETER,  an  apostle  of  Jesus  Christ,  to  the  strangers 
scattered  throughout  Pontus,  Ualatia,  Cappadocia, 
Asia,  and  Bithyuia,  I 


1      Peter,  an   apostle  of  Jesus  Christ,  to  the  elect 
who  are  sojourners  of  the  Dispersion  in  Pontus, 


Ch.  1:  1-12.  Introduction,  1,  2;  In- 
scription AND  Salutation. 

By  an  Epistle  General  is  meant  one  directed 
not  to  any  given  church,  but  to  Christians  at 
large,  though  not  necessarily  to  all  Christians 
even  of  the  same  period.  Those  here  addressed 
must  be  presumed  to  be  member- of  churches. 
The  Greek  word  for  general  \s  katholike  {cutho- 
lic).  But  in  the  best  Greek  Testament  (West- 
cott  and  Hort)  is  a  much  shorter  title — Petrou 
A,  that  is,  "  First  of  Peter."  Revision  :  The 
First  Epistle  of  Peter. 

1.  Peter.  Instead  of  standing  last,  as  in 
modern  times,  the  name  of  the  writer  stands 
first.  He  uses  the  name  given  him  by  Christ. 
(Matt.  16:  18.)  Petros  (Peter)  is  Greek,  and 
means  rock.  In  many  places  Cephas  is  used, 
which  is  a  Syro-Chaldaic  word,  also  meaning 
rock,  and  this  may  have  been  the  name  by 
which  the  other  apostles  and  Christ  were 
accustomed  to  address  the  writer  of  our  Epis- 
tle. That  Simon  was  to  be  "called  Cephas 
(which  is,  by  interpretation,  Peter),"  was 
declared  by  our  Lord  when  Andrew  brought 
him  unto  Jesus.  (Johni:i2.)  "Thou  ar^  Peter  ' 
was  declared  by  Christ,  when  at  a  later  period 
Simon  made  the  ever-memorable  confession, 
"Thou  art  the  Christ,  the  Son  of  the  living 
God."  The  new  name  expresses  both  the 
natural  energy  and  the  spiritual  firmness  for 
which  this  apostle  was  distinguished.  But  it 
was  applied  to  him  also,  because  before  the 
conversion  of  Paul  he  was  to  be  the  chief 
agent  in  laying  the  foundation  of  Christianity. 
"Upon  this  rock  I  will  build  my  church" 
refers  therefore  to  Peter,  not  to  Christ,  not  to 
Peter's  confession.  The  other  apostles,  how- 
ever, though  less  prominent  in  zeal  and  labor, 
are  also  the  foundation  upon  which  "the 
saints"  are  built.     (Eph.2;2o.) 

An  apostle  of  Jesus  Christ.  In  men- 
tioning his  apostleship,  he  uses  no  such  con- 
firmatory expressions  as  are  used  by  Paul  in 
nearly  all  his  epistles — e.  g.,  called  (Rom.  i:  i); 

through  the  will  of   God  (l  Cor.  l :  l  ;   2  Cor.  1 :  1 ;   Eph. 

1:1;  Col.  1:1) ;  not  from  men  {o»i.  \  ■  \)  ■  according 


to  the  commandment  of  God  (1  Tim.  1 :  1).  Rea- 
son :  Paul's  apostleship  was  called  in  ques- 
tion; Peter's  was  not.  To  the  strangers 
.  .  .  elect.  In  the  Greek,  'elect'  .stands 
before  the  word  translated  'strangers,'  and 
tlie  Revision  has  the  elect  who  are  sojourners. 
The  persons  addressed  are  described  a.s  chosen. 
Election  is  the  loving  i)urpose  of  God  to  save 
men.  See  Matt.  24:  31;  Luke  18 :  7 ;  Rom. 
8:  33.  In  these  passages  the  adji!ctive  is  used. 
The  verb  is  used  in  the  same  sense.  (Mark  is:  20; 
John  13: 18;  Eph.  1:4.)    The  noun  election  is  so  used. 

(Bom.  11  :  5;  1  Thess.  1:4;  2  Pet.  1  :  10.)    Here,  aS  ill  many 

other  places,  it  is  the  election,  not  of  commu- 
nities, but  of  individuals.  Election  should 
be  considered,  not  so  much  as  a  dogma  to  be 
believed,  as  a  fact  to  be  felt  and  rejoiced  in. 
The  point  of  the  harmonious  meeting  of  God's 
in-working  and  man's  out-working  (Phii.  2: 12, 13) 
is  as  difficult  for  man  to  detect  in  the  spiritual 
world  as  in  the  natural,  and  no  more  so.  "  It 
does  not  follow,"  saj's  Huther,  "that  because 
individuals  are  elected  all  will  attain  the  end 
for  which  God  elected  them,"  and  we  are 
referred  to  2  Pet.  1  :  10.  But  that  passage  and 
the  very  important  words  in  Heb.  6:  4-6,  with 
others  of  similar  import,  teach  only  the  730.551- 
bility  of  final  apostasy;  and  the  warning,  for 
such  it  is,  is  to  be  regarded  as  a  means  by 
which  the  .salvation  of  the  elect  is  secured. 
To  the  strangers  scattered— more  exactly, 
sojourners  of  the  Dispersion.  In  the  time  of 
Christ  and  the  apostles,  Jews  were  widely 
dispersed  in  lands  more  or  less  remote  from 
Palestine,  and  this  scattered  body  of  Jews 
was  called  "The  Dispersion."  But  there 
were  several  bodies  of  the  Dispersion  ;  as  the 
Babylonian,  the  Egyptian,  the  Roman,  the 
Syrian.  See  John  7:  35;  James  1:  1.  Allu- 
sions to  the  Dispersion  are  found  in  Acts  2: 
9-11.  Most  of  those  who  heard  the  gospel 
on  the  Day  of  Pentecost,  Parthians  and 
Modes,  dwellers  in  Pontus  and  Asia,  etc., 
belonged  to  the  Dispersion.  It  is  probable 
that  many  of  those  whom  Peter  now  addresses 
by  letter  had  heard  his  stirring  words  in  Jeru- 

9 


10 


I.  PETER. 


[Ch.  I. 


2  Elect  according  to  the  foreknowledge  of  God  the 
Father,  through  sanctification  of  the  Spirit,  unto  obedi- 
ence and  sprinkling  of  the  blood  of  Jesus  Christ:  Grace 
unto  you,  and  peace,  be  multiplied. 


2  Galatia,  Cappadocia,  Asia,  and  Bithynia,  accord- 
ing to  the  foreknowledge  of  God  the  Father,  in 
sanctificatiou  of  the  Spirit,  unto  obedience  and 
sprinkling  of  the  blood  of  Jesus  Christ:  Grace 
to  you  and  peace  be  multiplied. 


salem.  'Sojourners,'  because  dwelling  in  a 
country  not  their  own.  Jews  felt  that  they 
were  not  at  home  when  not  in  Palestine.  In 
2:  11  and  in  Heb.  11:  13,  the  word  is  used 
figuratively,  for  all  Christians  are  only  so- 
journers in  this  world;  but  here  the  word 
must  be  taken  in  the  literal  or  national  sense. 

Pontus,  bordering  on  the  Black  Sea,  was 
the  northeastern  province  of  Asia  Minor.  On 
the  western  side  of  Pontus  was  Galatia,  and 
on  the  southern,  Cappadocia.  Asia  was 
the  maritime  part  of  Asia  Minor,  bordering 
on  the  ^gean  Sea,  and  included,  at  least, 
Myeia,  Lydia,  and  Caria,  with  Ephesus  as 
tlie  chief  city.  Bithynia  was  in  the  north- 
western corner  of  Asia  Minor,  and  was 
bounded  on  the  north  by  the  Black  Sea.  As 
Pontus  was  nearest  Babylon,  and  Asia  the 
farthest,  it  was  natural  for  the  writer  to  men- 
tion Pontus  first  and  Asia  last,  if  he  wrote 
from  Babylon  ;  but  if  he  wrote  from  Kome, 
it  would  not  have  been  natural.  These  are 
geographical  terms,  but  "each  is  the  name  of 
a  province."  (Dean  Howson,  Smith's  "'Diet, 
of  Bible.") 

2.  According  to  the  foreknowledge— 
in  consequence  of  it  as  a  divine  rule.  Fore- 
knowledge is  not  the  same  as  predestination 
or  purpose.  "Him  being  delivered  by  the 
determinate  counsel  and  foreknowledge  of 
God.'  (Acts  2:  23;  compare  Kom.  8:  29.) 
Though,  strictly,  foreknowledge  and  election, 
or  foreordination,  are  each  eternal,  yet,  in  our 
conception,  foreknowledge  precedes  foreor- 
dination, or  the  divine  counsel.  That  is  the 
conception  which  the  apostle  here  expresses. 
That  they  were  foreknown  only  as  repenting 
and  believing  is  neither  affirmed  or  implied. 
What  Peter  teaches  is  that  the  election  was 
based  upon  the  foreknowledge.  God  fore- 
knew; and  whom  he  foreknew  he  elected. 
God  could  not  be  ignorant  of  his  own  purpose. 

(Eph.  1:  4.5,  11;  Rom.  8:  29,30.)      If  the  men  to  whom 

the  apostle  wrote  were  saints,  they  either 
made  themselves  saints,  or  they  were  made 
saints  by  God  ;  and  as  the  change  was  wrought 
by  God,  and  as  God  d.es  nothing  without  a 
purpose,  he  made  them  saints  because  he  pur- 
posed to  make  them  such  ;  and  as  his  purposes 


can  have  no  beginning,  his  purpose  to  make 
them  saints  was  an  eternal  purpose.  Love 
was  the  source  of  all.  Without  the  love, 
and  the  foreknowledge,  and  the  purpose,  the 
salvation  of  any  would  have  been  impossible. 
Election  hsis  too  often  been  preached  as  mere 
doctrine  :  it  should  be  preached  as  an  expres- 
sion of  infinite  love.  Through  sanctification 
— not  through  sanctifying.  It  expresses  a 
state,  not  an  act;  not,  'through,'  but  in.  The 
Greek  preposition  seldom  expresses  instru- 
mentality. The  meaning  is,  that  they  came 
into  and  continue  in  that  state  of  sanctification 
or  holiness  of  whicli  the  Holy  Spirit  is  the 
ground  or  source.  Tlie  Holy  Spirit  makes 
those  holy  whom  the  Father  elects.  No  holi- 
ness without  election ;  no  election  without 
holiness.  Unto  obedience.  'Unto'  ex- 
presses result.  The  election  led  to  this  result : 
they  became  obedient.  But  is  not  faith  the 
result  of  election,  and  obedience  the  fruit  of 
faith?  or,  to  say  the  least,  is  there  not  "obe- 
dience of"  (or  to)  faith?  See  Eom.  1:  5. 
Peter,  as  well  as  Paul,  held  faith  in  the  highest 
estimation,  (ver. 5, s, 2i;2;6.)  It  was  to  him  the 
foundation  of  all  Christian  conduct;  j'et  he 
could  sometimes  speak  freely  of  obedience 
without  first  reminding  the  readers  that  faith 
is  the  root,  and  obedience  only  the  fruit. 
Some  think  that  'obedience'  is  here  used  in 
so  wide  a  sense  as  to  include  faith — faith  being 
supposed  to  precede  all  other  acts  of  obe- 
dience. The  true  explanation  of  the  next 
clause  makes  this  view  probably  correct. 
And  sprinkling  of  the  blood — sprinkling 
with  the  blood.  Notice  Peter's  familiarity 
with  the  Old  Testament.  His  escape,  not  less 
complete  than  Paul's,  from  Pharisaic  bondage 
to  the  letter  of  the  Mosaic  Economj',  is  seen 
in  the  very  use  that  here  and  elsewhere  he 
makes  of  facts  which  occurred  under  that 
economy.  Peter  saw  the  spiritual  import  of 
the  rites  instituted  by  Moses.  (The  incon- 
sistency which  he  showed  at  Antioch,  and  for 
which  Paul  reproved  him,  was  exceptional.) 
Many  things  were  sprinkled  with  the  blood 
of  animals  (Lev. «:  6;  it;:  15,19),  and  the  people 
themselves  (Ex.  24:8);  and  as  the  blood  of 
Christ  was  shed  for  sinners  (Heb.  9:ii,i2;Coi.  i:i4), 


Ch.  I.] 


I.  PETER. 


11 


3  Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ,  which  according  to  his  abundant  mercy  hath 


3      Blessed  be  '  the  God  and  Father  of  our  Lord  Jesus 
Christ,  who  according  to  his  great  mercy  begat  us 


Ur,  God  and  Ike  Fathtr. 


Peter  addresses  the  elect  as  having  obtained 
the  precious  boon  of  being  sprinkled  with  the 
blood  of  Jesus.  The  apostle  does  not  deem 
it  necessary  to  express  very  clearly  the  dis- 
tinction between  the  atonement  and  its  appli- 
cation tlirough  faith;  but  as  he  is  expressing 
the  results  of  their  election,  he  must  have  had 
in  his  conception  the  latter  rather  than  the 
former.  The  sprinkling  is  the  application 
of  the  atonement  made  by  the  shedding  of 
Christ's  blood  on  the  cross.  In  his  early 
Christian  life,  how  unable  was  Peter  to  see  that 

Christ  must  die!       (MaU.16:  -n;  Mark9:  9,10;  U:  47.) 

This  inability  led  to  some  of  his  most  unseemly 
utterances.  The  accurate  and  elevated  views 
of  the  Epistle  respecting  the  Messiah's  death 
show  the  greatness  of  the  change  through 
which  he  passed.  The  evidence  of  the  change 
is  seen  as  early  as  the  Day  of  Pentecost. 
(Acts  2:  23, 24.)  Thc  Father.  The  reference 
to  the  Father,  to  Jesus  Christ,  and  the  Holy 
Spirit,  though  not  proving  the  equality  of  the 
three,  reminds  us  of  it  as  taught  elsewhere, 
and  shows  us  the  deep  interest  which  Peter 
was  persuaded  each  had  in  the  salvation  of 
men.  Grace  and  peace.  Both  are  gifts; 
but  the  latter  is  the  fruit  of  the  former.  Grace 
is  the  love  of  God  shown  toward  the  unde- 
serving. A  being  morally  endowed  who  has 
never  sinned,  needs  no  grace.  Peace  comes 
from  the  consciousness  of  being  justified  be- 
fore God.  (Rom. 5:  1.)  Be  multiplied.  God's 
grace  may  more  and  more  abound,  as  also 
the  peace  which  flows  from  it.  Whether  the 
salutations  and  benedictions  of  the  epistles 
are  onl3'  expressions  of  a  wish,  or  are  a  kind 
of  prophetic  declaration,  is  not  in  every  case 
easily  determined.  In  Kom.  1:  7,  and  in 
some  other  places,  no  verb  is  used;  and  it  is 
chiefly  that  which  awakens  the  doubt.  Here 
a  verb  is  used,  and  in  that  mood  which  ex- 
presses a  wish. 

An  epistle  in  the  mere  salutation  of  which 
the  writer  takes  his  flight,  poised  upon  the 
eternal  and  electing  love  of  God,  and  quickly 
sees  men  rising  up  new  in  the  Holy  Spirit 
and  rejoicing  in  the  atoning  blood  of  Christ, 
cannot  but  be  worthy  of  our  profoundest  and 
devoutest  study. 


3.  Here  begins  the  introduction  proper, 
which  extends  through  ver.  12.  It  is  pervaded 
by  the  most  elevated  views  of  God's  mercy, 
the  Christian's  inheritance,  the  benefit  of 
afilictions,  and  the  absorbing  interest  mani- 
fested in  the  work  of  Christ  alike  by  prophets 
and  angels.  Blessed  be.  The  Greek  has  no 
verb,  and  an  omission  of  this  kind  "  is  very- 
common, "  Buttraann  says,  "in  all  parts  of 
the  New  Testament."  What  verb  is  to  be 
supplied  is  in  question.  Some  would  supply 
a  word  wiiich  would  make  the  formula  ex- 
pressive of  a  desire  that  God  may  be  praised, 
including  actual,  conscious  praise  by  the 
writer.  Others  (Buttmann)  would  supply 
the  indicative  (is),  in  which  case  we  should 
have,  Blessed  is  the  God  and  Father.  In 
support  of  this  view  is  the  fact  that  the  Greek 
of  this  very  verb  is  found  in  Kom.  1 :  25 
("who  is  blessed  for  evermore")  ;  and  par- 
ticularly 1  Pet.  4:  11  ("to  whom  is  [Common 
Version  be']  praise  and  dominion").  The 
indicative  seems  to  be  preferable,  though  it  is 
a  question  not  easily  decided.  'Blessed' — 
worthy  of  all  praise.  Compare  Eph.  1:  3-14, 
between  which  and  this  is  a  deep  undertone 
of  inspired  harmony,  with  characteristic  vari- 
ations. Our  Lord— often  applied  to  the 
Father  as  the  Supreme  Sovereign — is  here 
and  elsewhere  applied  to  Christ  as  the  Head 
of  the  New  Dispensation.  He  is  not  here 
conceived  as  the  Word  (Logos,  John  1 : 1),  but 
as  the  Messiah,  in  which  character  he  is  ever, 
as  here,    represented    as   subordinate  to  the 

Father.      (Col.  l :  3  ;  Rom.  15:  6;  1  Cor.  15:  24,  28.)     Yet  WB 

may  speak  of  Christ,  even  in  his  Messianic 
character,  as  tbe  Word  that  became  flesh. 
(John  1 :  14.)  Our  Lord  !  is  the  exultant  cry  of 
the  elect.  According  to  his  abundant 
mercy— in  consequence  of  it.  The  elect  are 
not  begotten  in  consequence  of  anything 
which  they  themselves  do.  The  preposition 
indicates  that  the  ground  of  God's  begetting 
was  his  mercy.  'Abundant' — God's  mercy, 
viewed  as  a  quiescent  attribute,  is  great;  show- 
ing it  is  greater  than  creating  ten  thousand 
worlds.  It  is  the  greatest  act  which  God  can 
do.  It  is  an  attribute  for  the  exercise  of  which 
there  is  no  call,  except  toward  the  sinful,  and 


12 


I.  PETER. 


[Ch.  I. 


begotten  us  again  unto  a  lively  hope  by  the  resurrection 
of  Jesus  Christ  from  the  dead, 

4  To   an    inheritance   incorruptible,  and    undefiled, 
and  that  fadeth  not  away,  reserved  in  heaven  for  you. 


again   unto   a  living  hope  by  the  resurrection  <if 

4  Jesus   Christ  from  the  dead,  unto  an  inheiitance 
incorruptible,  and  undefiled,  and  that  fadeth  not 

5  away,  reserved  in  heaven  for  you,  who  by  the  power 


without  this  the  sinful  would  remain  sinful. 
Hath  begotten  us — better,  begat  us.  It  was 
a  single  and  finished  act  in  the  past,  which  the 
Greek  language  was  able  to  express  by  what 
is  called  the  Aorist  tense.  We  shall  meet  with 
many  such  instances,  which  in  most  cases  the 
Revised  Version  recogxiizes,  but  which  the 
Common  Version  very  often  overlooks.  Mak- 
ing the  sinful  spiritually  new  is  one  act, 
quickly  wrought,  by  which  the  depraved 
nature  is  so  changed  that  the  subject  thence- 
forth loves  the  Creator  and  all  that  the  Creator 
loves.  Again  puts  this  spiritual  act  in  con- 
trast with  the  act  by  which  the  readers  began 
their  natural  life.  'Begat' — figurative  and 
very  expressive.  (John  3:3.)  But  they  were  no 
more  begotten  into  fully  developed  Christians 
than  they  were  begotten  into  fully  developed 
intellectual  and  bodily  life.  Regeneration  is 
only  the  beginning  of  spiritual  life;  but  if, 
from  the  time  when  it  is  supposed  to  take 
place,  there  is  no  growth,  nothing  can  be 
admitted  as  evidence  that  it  occurred  at  all. 
Unto  a  lively  hope.  Says  Paul  to  the 
Ephesians,  "Having  no  hope."  This  was  the 
sad  state  of  even  the  most  cultivated  Gentiles 
at  the  birth  of  Christ.  From  some  of  the 
sepulchral  inscriptions  came  aifecting  evi- 
dence of  the  hopelessness  of  man,  and  from 
the  lips  of  modern  skepticism  fall  words 
which  echo  the  inscriptions. 

The  weariest  and  most  loathed  worldly  life, 

That  age,  ache,  penury,  and  imprisonment 

Can  lay  on  nature,  is  a  paradise 

To  what  we  fear  of  death. 

Blessed  with  a  written  revelation,  the  Jews 
were  the  only  people  who  can  be  said  to  have 
bad  hope  of  a  future  happy  existence;  and 
their  hope  had  firmness  of  foundation  only  so 
far  as  it  rested  on  the  promi.se  of  a  coming 
Saviour.  Lively — living,  life-producing,  and 
abiding.  It  refers,  not  merely  to  eternal  life 
as  an  object  of  hope,  but  to  the  life  which 
accompanies  the  hope;  and  this  life  is  blissful 
even  here.  A  hope  with  no  life  would  leave 
us  where  the  Romans  were,  without  a  written 
revelation,  and  where  the  Jews  were  with  a 
revelation  while  trusting  in  the  traditions 
which  they  added  to  it.  By  the  resurrec- 
tion.    Connect  this  not  with  Hiving'  (living 


in  consequence  of  Christ's  resurrection),  nor 
with  'begotten,'  but  with  'living  hope.'  The 
living  hope  into  which  they  were  begotten 
had  its  ground  in  the  resurrection  of  Christ. 
(I  Cor.  15:  li,  20.)  The  true  view  of  a  blissful  life 
for  the  saints  includes  the  view  of  a  resurrec- 
tion of  the  body.  The  disembodied  state,  in 
the  comparatively  brief  period  between  death 
and  the  resurrection,  was  regarded  by  the 
apostles  as  exceptional  and  unnatural.  The 
resurrection  of  Jesus  Christ  settled  the  great 
question  of  a  future  re-embodying,  blissful 
state.  The  hope  will  not  disappoint.  (Rom. 5:5.) 
Christians  are  now  showing  far  too  little 
interest  in  the  general  resurrection,  and  too 
seldom  does  this  crowning  fact  of  Christianity 
find  place  in  the  pulpit. 

4.  To  an  inheritance — some  saj'  patri- 
mony— that  is,  something  the  jiossession  of 
which  passed  over  legally  from  father  to  son  ; 
and  so  the  kingdom  of  God  may  be  viewed 
as  a  patrimony  which  fell  to  the  readers  as 
sons  of  God,  as  heirs.  It  is  probable,  how- 
ever, that  the  word  is  here  used  in  the  more 
general  sense  of  possession,  chiefly  in  its 
completed  form  in  heaven.  It  is  so  used  in 
both  the  Old  Testament  and  the  New.  (Acts 
7:5;  Heb.  11 :  8.)  The  land  of  Canaan  was  called 
the  possession  of  the  Jews.  These  saints  of 
Asia  Minor  were  begotten  to  a  possession — 
the  kingdom  of  God.  How  rich  were  they! 
Three  well-chosen  adjectives  describe  it.  In- 
corruptible—God is  said  to  be  incorruptible 
(Rom.  1:  23) ;  the  raised  body  also  (i  Cor.  is:  53,54), 
while  the  buried  body  is  called  corruptible. 
The  incorruptible  possession  to  which  men  are 
begotten  is  one  which  is  secure  from  perish- 
ing through  any  essential  defect  of  its  own. 
Undefiled— /7'ee /ro?n  impurity;  a  holy  pos- 
session. Fadeth  not  away — suggested,  per- 
haps, by  the  fading  nature  of  all  earthly 
beauty.  Of  the  possession,  therefore,  viewed 
as  beautiful,  we  may  exclaim,  as  Milton  sings 
of  the  imaginary  flower  of  the  earthly  para- 
dise: "Immortal  amaranth  !  "  Reserved— 
kept  in  store,  not  merely  stored  up,  but  kept, 
watched  over,  so  that  it  may  not  be  lost  to  us. 
By  this  possession  is  not  meant  heav3n;  for 
it  is  kept  for  us  in  heaven,  the  latter  being 
viewed   not  as   a  state,  but  as  the  place  in 


Ch.  I.] 


I.  PETER. 


13 


5  Who  are  kept  hy  the  fwwer  of  God  through  faith 
snto  salvation  ready  to  be  revealed  in  the  last  time. 

6  Wherein  ye  greatly  rejoice,  though  now  for  a  sea- 


of  God  are  guarded  through  faith  unto  a  salvation 

6  ready  to  be  revealed  in  the  last  time.     Wherein  ye 

greatly  rejoice,  though  now  for  a  little  while,  if  need 


which.  In  respect  to  security,  the  possession 
is  infinitely  superior  to  those  earthly  treasures 
which  rust  can  corrupt,  and  thieves  steal ;  and 
to  gold,  which  is  ever  losing  weight,  and, 
therefore,  value.  The  value  of  the  saints' 
possession  will  forever  increase. 

5.  Are  kept— a?-e  guarded.  Though  Peter 
does  not  here  use  the  same  word  for  "kept" 
(reserved)  as  in  ver.  4,  yet  the  idea  is  nearly 
the  same.  The  possession  is  kept  for  those 
begotten,  and  those  begotten  are  guarded  for 
the  possession — double  security.  The  saints 
not  kept,  the  possession  would  go  unpossessed  ; 
the  possession  not  kept,  the  saints  would  find 
themselves  begotten  to  eternal  poverty.  See 
a  military  use  of  the  word  "  kept "  in  2  Cor. 
11 :  32.  God  watches  over  us  and  guards, 
and  so  keeps  us.  By  the  power  of  God. 
The  Greek  preposition  for  by  is  used  here 
also  (ev,  in).  We  are  kept  in  the  power  of 
God,  in  that  the  power  of  God  is  the  element 
in  which  we  are  kept.  God,  as  the  God  of 
power,  is  the  cause  of  the  keeping,  and  the 
cause  becomes  effective  by  our  being  in  it. 
But  we  are  not  kept  irrespective  of  a  given 
mental  constitution.  God  honors  his  creative 
wisdom  by  requiring  the  use  of  our  free  will. 
(Phil. 2:  12.)  Through  faith — by  means  of 
faith.  Faith  is  twofold— the  assent  of  the  intel- 
lect and  the  trust  of  the  heart ;  more  briefly, 
assent  and  trust.  One  may  have  the  former 
(James2:i9.)  without  the  latter ;  one  cannot  have 
the  latter  without  the  former.  For  many 
instructive  illustrations  of  faith,  see  the  Old 
Testament ;  and  see  Heb.  11  for  the  same 
facts  grouped  and  condensed.  Faith  in  God 
comprehends  faith  concerning  all  that  he  has 
revealed  to  us,  whether  in  matter  or  in  mind; 
all  that  he  has  promised,  and  all  that  he  has 
required;  and  therefore  it  includes,  as  of  sur- 
passing importance,  faith  in  his  Son,  Jesus 
Christ,  as  the  infallible  Teacher,  the  Almighty 
Worker,  the  propitiating  Redeemer.  He  who 
desires  to  be  saved  should  not  be  unwilling 
to  believe ;  and  he  who  is  unwilling  to  believe 
gives  little  evidence  of  sincerity  in  desiring  to 
be  saved.  See  on  the  word  "believe,"  ver.  8. 
Unto  salvation.  Connect  this  neither  with 
'begotten,'  in  ver.  3,  nor  with  'faith,'  but 
with   'kept.'      We  are  kept  unto  salvation. 


Salvation  is  the  end,  God's  great  mercy  (ver.s) 
the  ground,  and  faith  the  means.  Salvation 
is  here  used  in  a  broad  sense,  including  deliv- 
erance from  sin  and  punishment,  and  tlie 
attainment  of  holiness  and  bliss.  It  may  be 
synonymous  with  'inheritance'  in  ver.  4; 
only  there  the  apostle's  heart  glows  with  the 
nature  of  the  possession,  as  is  clear  from  the 
adjectives  he  employs.  From  the  first  word 
to  the  word  '  salvation,'  this  verse  is  a  clear 
echo  of  Peter's  experience;  and  many  .such 
echoes  shall  we  hear  as  we  advance  through 
the  Epistle.  See  Luke  22:  31,  32.  Peter 
himself  was  kept  in  the  early  part  of  his 
Christian  life  through  faith,  his  faith  being 
the  fruit  of  his  Master's  prayers.  "When 
once  thou  hast  turned  again,  confirm  thy 
brethren."  (Luke'22:  32,  Kev.  vor.)  This  Peter  is 
now  faithfully  doing,  and  will  continue  to  do 
throughout  the  Epistle.  Ready— in  the  plan 
and  purpose  of  God.  To  be  revealed— to  be 
brought  out  yet  more  distinctly  to  their  appre- 
hension, and  especially  to  become  their  actual 
and  conscious  possession.  "  A  present  salva- 
tion "  is  a  form  of  words  quite  current  among 
some,  and  expresses  a  Scriptural  fact;  but 
salvation  in  its  completed  form  does  not  be- 
come the  believer's  till  'the  last  time.'  The 
last  time.  Much  difference  of  opinion  has 
been  awakened  concerning  this  phrase.     See 

"the  last  day"  (John  6:  39,40,41,54;  11:  24;  12:  48)  ; 
"the  last   days"    (Act32:  17;2Tim.3:  l;  Jameso:  3)  ; 

"these  last  days"  (Heb.  1:2);  "these  last 
times"  (iPet.i:2n);  "the  last  time"  (iJohQ2:i8j; 
"the  end"  (1  Cor.is:  24).  '•'The  last  days" 
(in  Peter's  Pentecostal  address)  undoubtedly 
covers  the  entire  Christian  Era.  The  days  of 
that  period  are  called  "the  last,"  because  the 
period  was  "the  world's  last  great  moral 
epoch."  (Dr.  H.  B.  Hackett,  "Commentary 
on  the  Acts,"  belonging  to  the  present  series.) 
The  words  before  us  cannot  refer  to  the  entire 
period  of  the  Christian  Economy,  but  to  the 
end  of  it.  How  soon  the  last  day  was  to 
come  is  not  affirmed.  Huther  says:  "The 
entire  manner  of  expres.sion  indicates  that 
he  hoped  it  was  near."  (*:  t.)  But  concern- 
ing the  question,  see  more  on  4:  7. 

G.  Greatly  rejoice — not,  will  rejoice,  for 
the    verb    is    not    used    in    a    future    sense. 


14 


I.  PETER. 


[Ch.  I. 


son,  if  need  be,  ye  are  in  heaviness  through  manifold 
temptations: 

■7  That  the  trial  of  your  faith,  being  much  more 
precious  than  of  gold  that  perisheth,  though  it  be 
tried  with  fire,  might  be  lound  unto  praise  and  honour 
and  glory  at  the  appearing  of  Jesus  Christ: 


7  be,  ye  have  been  put  to  grief  in  manifold  trials,  that 
theproof  of  your  faith,  fcei'n^  more  precious  than  gold 
that  perisheth  though  It  is  proved  by  fire,  might 
be  found  unto  praise  and  glory  and  honour  at  the 


Wherein  refers  not  to  "the  last  time,"  but  to 
the  fact  of  being  kept.  The  writer  may  also 
have  in  his  eye  the  fact  mentioned  in  ver.  4. 
'Greatly  rejoice'  is  the  translation  of  one 
word  in  the  Greek,  and  that  expressive  of  joy 
very  intense.  A  milder  word  could  have 
been  used  ;  but  it  was  not  like  Peter  to  express 
himself  weakl^',  and  notwithstanding  their 
trials  the  readers'  state  of  mind  required  the 
stronger  word.  Here  is  no  exaggeration 
(Peter  had  long  ago  thrown  off  that  habit), 
though  some  find  it  difficult  to  see  how  Chris- 
tians can  justly  be  described  as  exultant  when 
"put  to  grief  in  manifold  trials."  (Revised 
Version.;  But  see  the  yet  stronger  represent- 
ation in  ver.  8.  The  face  of  the  statue  of  a 
distinguished  American  of  the  last  century 
was  at  first  thought  by  some  imaginative 
minds  to  smile  on  the  one  side,  and  to  wear  a 
serious  aspect  on  the  other.  It  is  certain  that 
Paul  and  his  companions  were  sorrowful,  yet 
were  always  rejoicing.  (2  Cor.  6:  10.  See  3: 
14;  4:13.)  Sorrow  under  trials  and  joy  under 
conscious  divine  support,  and  in  the  certainty 
of  final  salvation,  are  not  only  possible,  but 
have,  even  in  our  own  times,  many  signal 
illustrations.  Now  for  a  season— /or  a  little 
time.  Great  as  it  is,  the  joy  is  accompanied 
by,  or  occasionally  intermitted  by,  sorrow. 
'Now'  cannot  refer  to  the  entire  life,  though 
even  that  compared  with  eternity  would  be 
'a  little  time' ;  but  it  refers  to  the  brief  period 
of  trials  through  which  they  are  passing. 
The  apostle  here  also  would  confirm  his 
brethren  by  speaking  of  the  brevity  of  their 
sorrow.  If  need  be.  This  modifies  'ye  are 
in  heaviness.'  God  may  see  it  to  be  necessary 
that  yesorrow.  Temptations — trials,  chiefly 
oppositions  by  the  wicked,  whether  persecu- 
tions by  the  civil  power  or  slander  (2:  12),  and 
the  difficulties  to  which  these  led,  as  poverty, 
or  disarrangement  of  business.  Manifold — 
of  various  kinds.  They  are  called  'tempta- 
tions,' not  in  the  special  sense  of  enticements 
to  sin  (James  1: 13),  but  in  the  sense  of  proofs  or 
tests.  A  word  signifying  temptation,  instead 
of  a  word  meaning  test,  was  preferable, 
because  the  afflictions  were  really  permitted 


for  the  purpose  of  putting  their  faith  to  a 
sufficient  strain  to  prove  its  genuineness,  and 
to  make  it  stronger.  See  the  instructive  lan- 
guage, 4:  12.  Complaining  under  trials  is 
proof  that  the  complainer  needed  them,  and 
that  a  few  more  might  not  be  amiss.  Through 
— in  is  better,  as  in  the  Revised  Version. 

7.  The  end  or  object  of  their  trials.  Trial 
here  indicates  not  the  means  or  the  process, 
but  the  result,  thus:  that  the  tried  or  proved 
excellence  of  your  faith.  The  excellence  was 
to  be  proved  such  bj-  the  tests  applied.  See 
Rom.  5:  3-5.  Strong  tests,  great  faith.  Temp- 
tation, therefore,  in  the  sense  of  test,  ought 
not  to  expose  to  criticism,  as  it  often  does, 
those  to  whom  it  is  applied.  It  may  prove 
them  to  be  objects  of  special  love  (Job<2:io,i2; 
Heb.  12:6, 7),  while  their  critics  may  deserve  to 
be  visited  with  special  displeasure.  (Job  42: 7.) 
Much  more  precious.  Faith?  or  faith  as 
proved  to  be  excellent?  The  latter.  The 
end  of  their  trials  is,  that  the  proved  excel- 
lence of  their  faith  may  be  found  more 
precious  than  gold — not  '0/  gold,'  as  in  the 
Common  "\'^ersion.  See  Job  23:  10;  Jer.  9:  7. 
That  perisheth.  Tested  faith  is  contrasted 
with  gold.  The  latter  is  perishable.  Its 
nature  is  such  that  it  will  perish.  The  former 
is  imperishable  (Luite22:32),  and  so  we  have 
another  echo  of  Peter's  experience— a  "remi- 
niscence," Dean  Howson  might  have  called 
it.  See  his  "Horse  Petrinae,"  Chap.  X., 
Reminiscences  in  the  First  Epistle.  Though 
it  be  tried  with  fire — though  it  is  proved  by 
fire — another  quality  of  that  gold  with  which 
faith  is  compared.  Gold  as  well  as  faith  is 
declared  to  be  tried — i.  e.,  proved,  tested. 
Faith  is  proved  by  afflictions;  gold  by  fire. 
But  tested  faith  is  more  precious  than  tested 
gold.  Might  be  found — a  significant  expres- 
sion. It  is  not  equivalent  to  might  be.  It 
indicates  the  result  of  searching;  may  be 
found  after  the  searching  investigations  of  the 
Judgment  Day.  See  2:  22:  "Neither  was 
guile  found  in  his  mouth."  Praise  and 
honor  and  glory — though  their  own,  will  be 
the  result  of  divine  working.  Contempt  and 
slander  were  the  coin  with  which  the  world 


Ch.  I.] 


I.  PETER. 


15 


8  Whom  having  not  seen,  ye  love;  in  whom,  though 
now  ye  see  him  not,  yet  helieving,  ye  rejoice  with  joy 
unspeakable  and  full  of  glory : 


8  revelation  of  Jesus  Christ:  whom  not  having  seen 
ye  love;  on  whom,  though  now  ye  see  him  not,  yet 
believing,  ye  rejoice  greatly  with  joy  uuspeakable, 

9  and  ifuU  of  glory:  receiving  the  fud  of  your  laith, 


I  Or.  glorified. 


paid  off  the  elect  of  Asia  Minor;  but  in  the 
balance  of  the  Last  Judgment  something  will 
be  found  on  the  other  side.  At  the  appear- 
ing— revelation  or  7nanifestation.  See  ver. 
13 ;  4 :  13 ;  2  Tliess.  1 :  7 ;  1  Cor.  1 :  7,  where 
the  word  is  used,  as  here,  relative  to  the 
second  coming  of  Christ;  but  when  that  will 
occur  is  not  here  said.     See  on  4:  7. 

8.  The  apostle's  reference  to  Christ's  second 
coming  easily  suggests  a  connecting  link  be- 
tween that  and  the  leading  thought  of  the 
verse — their  rejoicing.  The  link  is  this:  that 
these  Christians  of  Asia  Minor,  living  far 
from  the  scene  of  Christ's  labors,  had  had  no 
personal  acquaintance  with  Christ.  Whom 
having  not  seen — better,  as  in  theKevision, 
not  having  seen.  Sight  is  supposed  by  many 
to  be  necessary  to  the  awakening  of  love. 
Peter  had  seen  Christ;  but  he  does  not  teach 
tliat  love  is  conditioned  upon  sight.  What 
the  character  of  Christ  was  they  had  learned 
by  the  preaching  of  Paul  and  others.  They 
loved  him,  therefore.  Personal  acquaintance 
with  Christ  as  a  condition  of  loving  him  is  as 
needless  for  men  now  as  it  was  then.  The 
verse  should  be  carefully  compared  with  John 
20:  29.  In  whom  may  be  connected  with 
helieving,  or  with  rejoice  ;  the  former  is  to 
be  preferred.  Now  belongs  only  to  see  not. 
As  implied  in  the  first  clause,  they  do  not  see 
him  ;  but  in  this  clause  the  fact  is  emphasized 
that  they  do  not  see  him  now.  Thus  it  is 
implied  that  they  will  see  him  at  his  revela- 
tion. By  the  conjunctions  though  and  yet 
too  much  contrast  is  made  between  not  seeing 
and  believing.  Some  contrast  is  intended, 
but  not  as  great  as  in  John  20:  20,  where  a 
blessing  is  pronounced  upon  those  who  become 
believers  without  first  seeing.  The  literal 
translation  is,  in  whom,  now  not  seeing,  but 
believing.  The  readers  having  never  had  an 
opportunity  to  see  Christ  according  to  the 
flesh,  Peter  reminds  them  that  their  state  is 
one  not  of  seeing,  but  of  believing.  Such  has 
been  the  state  of  nearly  all  who  have  become 
believers — that  is,  nearly  all  who  have  be- 
lieved, have  believed  by  means  of  testimony. 
In  whom  believing.    In  the  New  Testament 


sense,  to  believe  is  much  more  than  to  give 
credit  to,  which  was  the  sense  as  used  by 
common  Greek  writers.  When  Christ  came, 
the  Greek  word  took  on  a  new  meaning.  To 
believe  on  (in)  Christ  is  to  rely  on  him  as 
being,  being  to  us,  all  that  he  professes  to  be. 
It  is  to  resign  one's  self  unto  Christ.  Ye  re- 
joice— ye  exult.  The  same  intense  word  that 
is  used  in  ver.  6  is  here  made  by  the  transla- 
tors, in  consequence  of  the  words  which  follow, 
unnecessarily  weaker.  Some,  thinking  that 
these  afflicted  Christians  could  not  so  rejoice, 
insist  that  the  verb,  though  in  the  present  tense, 
must  be  taken  as  a  future  ;  but  as  in  ver.  6  so 
here  the  apostle  describes  present  joy.  See  on 
ver.  6.  Unspeakable — ^joy  which  cannot  be 
expressed,  or,  perhaps,  cannot  be  exhausted,  in 
words.  Full  of  glory — literally,  5'^o;-i/ied.  In 
its  completed  degree,  it  is  to  be  referred  to 
heaven,  butforegleamsof  it  are  often  tobeseen 
here.  The  joy  of  the  world  is  anything  but 
glorious.  How  often  is  the  joy  of  the  world 
assumed  forthe  purpose  of  hiding  sorrow!  The 
joy  of  irrational  animals  is  never  assumed. 

REMARKS. 

No  English  reader  sbould  be  surprised  to 
learn  that,  like  the  manuscripts  of  all  other 
books  which  have  descended  from  antiquity, 
those  of  the  Bible,  made  by  hand  before 
printing  was  invented,  contain  variations  of 
reading,  so  called.  That  is  to  saj',  one  manu- 
script varies  from  another  in  the  spelling,  or 
the  omission,  or  the  place,  of  a  word.  Most 
of  these  variations  are  very  slight,  as  a  long 
vowel  in  one  manuscript,  and  a  short  one  in 
another;  one  kind  of  accent  in  one,  and 
another  kind  of  accent  in  another;  an  adject- 
ive preceding  its  noun  in  one,  and  following 
it  in  another.  A  word,  and  even  many  words, 
may  be  found  in  one  manuscript  which  are 
wanting  in  all  the  others.  The  Greek  and 
Koman  classics  contain  far  greater  variations 
than  the  Bible.  Shakespeare's  plays  give 
evidence,  in  the  notes  of  editors  and  commen- 
tators, of  much  more  serious  variations  of 
reading  than  the  New  Testament,  though  the 
former  were  written  less  than  three  hundred 


16 


I.  PETER. 


[Ch.  I. 


9  Receiving  the  end  of  your  faitti,  even  the  salvation  I  10  even  the  salvation  of  your  souls.    Concerning  which 
of  your  souls.  salvation   the  prophets  sought   and   searched  dili- 

10  Of  which  salvation  the  prophets  have  inquired  anil  | 


years  ago.  The  folio  edition  of  Othello  (16z3), 
for  example,  "contains  one  hundred  and 
sixty-three  lines  which  are  not  found  in  the 
quarto"  (1622),  and  "there  is  a  quarto  edition 
of  1630  which  diflers  in  some  readings  from 
both  of  the  previous  editions."  Speaking  of 
Lear,  an  editor  says  :  "  Large  passages  which 
are  found  in  the  quartos  are  omitted  in  the 
folio;  and  some  lines  are  found  in  the  folios 
which  are  not  in  the  quartos  ;  and  these  are, 
for  the  most  part,  essential  to  the  progress  of 
the  action,  or  to  the  development  of  char- 
acter." There  are  no  less  than  four  different 
readings  of  the  eighth  line  of  Macbeth.  It 
must  be  attributed  to  the  ever-watchful  provi- 
dence of  God  that  the  principal  manuscripts 
of  the  New  Testament,  so  many  hundred 
years  older  than  the  writings  of  Shakespeare, 
vary  so  little  that  not  a  doctrine  taught  by 
Christ  or  his  apostles  has  been  put  in  jeop- 
ardy. Learned  and  pious  men  have  done  a 
work  for  which  all  men  should  be  grateful, 
in  examining  and  comparing  them,  that  the 
correct  reading  may  be  ascertained.  It  may 
be  added  that  many  of  the  most  valuable 
manuscripts,  including  the  four  oldest,  were 
"entirely  unknown"  to  King  James'  trans- 
lators.' Now  that  they  are  known,  the  import- 
ance of  thoroughly  examining  and  comparing 
them,  that  a  more  correct  Greek  text,  and 
from  that  a  more  correct  English  Bible,  may 
be  obtained,  is  obvious.     (See  Crit.  Notes.) 

9.  Receiving — receiving  as  a  prize.  Those 
who  make  the  rejoicing  future  make  the  re- 
ceiving future.  But  the  end,  the  consequence 
or  result,  of  their  faith  is  received  in  this  life. 
The  participle  in  the  Greek  is  the  present. 
Yet  doubtless  Peter  intends  to  remind  them 
that  they  receive  the  completed  end,  the  end 
ended,  and  that  can  be  realized  only  at  the 
second  coming  of  Christ,  (ver.s.)  Faith... 
salvation.  So  divine  a  beginning  "must 
needs"  have  so  divine  an  end — 'Salvation.' 
See  on  ver.  5.  The  frequency  with  which 
Peter  refers  to  the  result  of  all  trials  and  all 
joys  shows  the  strength  of  his  conviction  and 
the  intensity  of  his  feelings  concerning  that 
particular  point.     Let  us  in  this  respect  be 


like  him.  Your  souls  —  literally,  souls. 
There  is  no  Greek  for  'your.'  Not  to  the 
exclusion  of  the  deliverance  of  the  body  from 
imperfection  (Rom.  8:23),  but  only  the  soul  is 
specified  because  it  is  the  chief  part  of  tha\ 
which  is  benelited  by  the  work  of  Christ. 

10-12.  The  swift  but  untired  wing  of  the 
apostle,  bearing  the  spirit  forward  to  the 
glorious  end,  is  not  thereby  unfitted  to  fall 
back  to  the  earth,  and  to  touch  once  more  the 
soil  of  Israel.  For  the  very  purpose  of  throw- 
ing a  brighter  halo  around  the  future,  the 
writer  takes  us  back  to  the  past,  as  if  even 
from  the  ministration  of  death  some  rays  of 
glory  might  be  gathered  which  will  brighten 
the  ministration  of  the  Spirit.  (2  cor.  s:  7, 8.) 
This  closing  part  of  the  Introduction  contains 
three  chief  thoughts :  That  prophets  showed 
the  deepest  interest  in  the  salvation  men- 
tioned (ver.  10);  that  their  interest  centred 
around  the  question  of  the  time  when  the 
Messiah's  sufferings  and  glories  were  to  occur 
(ver.  11);  that  they  were  informed  by  revela- 
tion that  the  great  things  upon  which  they 
were  engaged  were  not  for  themselves,  but 
for  men  of  future  times  (ver.  12).  These  points 
are  presented,  especially  in  the  original,  with 
an  energy  of  style  characteristic  of  our  apostle. 

10.  Of  which— in  respect  to  which.  The 
prophets — rather,  prophets.  He  refers  to 
prophets  as  a  class.  In  striking  accord  is  this 
representation  by  Peter  with  what  he  had 
heard,  "privately,"  with  other  disciples,  from 
his  Divine  Teacher.  See  the  very  interesting 
passage  in  Luke  10:  23,  24,  of  which  the 
words  before  us  are  an  echo — a  "reminis- 
cence." It  need  not  be  said  that  the  apostle 
refers  only  to  good  prophets,  for  it  is  clear 
that  Peter  proceeds  upon  the  assumption  that 
lirophots  were  good  men.  A  bad  man,  as 
Bala:tm  (2 Pot.  2:15),  might  give  utterance  occa- 
sionally to  a  prophecy  concerning  some  one 
thing  (John  u:  51,  52) ;  but  thosc  who  Were 
prophets  by  profession  were  called  to  their 
work  by  divine  prompting  and  were  good 
men.  A  prophet,  in  the  Old  Test-ament  sense, 
was  one  who  received  communications  from 
God  and  declared  them  toothers.  This  might 
or  might  not  be  in  the  form  of  prediction. 


1  Revisers;  for  the  Common  Version  was  in  no  proper  sense  a  translation. 


Ch.  I.] 


I.  PETER. 


17 


searched  diligently,  who  prophesied  of  the  grace  that 
should  cuvui  unto  you : 

11  Searching  w'liat,  or  what  manner  of  time  the 
Spirit  of  Christ  which  was  in  them  did  signify,  when 
it  testified  beforehand  the  sutferings  of  Christ,  and  the 
glory  that  should  follow. 

12' Unto  whom  it  was  revealed,  that  cot  unto  them- 
selves, but  unto  us  they  did  minister  the  things,  which 
are  now  reported  unto  you  by  them  that  have  preached 
the  gospel  uato  you  with  the  Holy  Ghost  sent  down 


gently,  who  prophesied  of  the  grace  that  should 

11  come  unto  you  :  searching  what  Ihni:  or  what  man- 
ner of  lime  Ihe  Spirit  of  Christ  which  was  in  them 
did  point  unto,  when  it  testified  beforehand  the  suf- 
ferings 'of  Christ,  and  the  glories  that  should  follow 

12  them.  To  whom  it  was  revealed,  that  not  unto  them- 
selves, but  unto  you,  did  they  minister  these  things, 
which  now  have  been  announced  unto  you  through 
those  who  preached  the  gospel  unto  you  2  by  the 
Holy  Spirit  sent  forth  from  heaven  ;  which  things 
angels  desire  to  look  into. 


1  Gr.  unto 2  Gr.  i 


One  of  the  functions  of  the  prophets  was 
teaching;  but  predicting  future  events  was 
one  of  the  chief  characteristics  of  ancient 
prophecy.  The  coming,  the  sufferings,  and 
death  of  the  Messiah,  with  the  spreading 
glories  of  his  kingdom,  even  to  victory  over 
all  foes,  were  the  most  important  of  all  the 
prophecies.  See  especially  the  remarkable 
fifty-third  chapter  of  Isaiah.  Have  inquired 
and  searched  diligently — literally,  sought 
diligently  and  searched  diligently.  In  the 
Greek  both  verbs  express  very  earnest  inves- 
tigation of  the  question  before  them.  Succes- 
sive generations  of  prophets  concentrating 
their  powers  upon  any  point  involved  in  the 
work  of  saving  men,  is  a  picture  in  remarkable 
contrast  with  that  of  men  searching  for  perish- 
able gold.  The  second  clause  of  the  verse  may 
be  read  thus :  Who  prophesied  of  the  grace  for 
you — i.  0.,  appointed  for  you.  It  hints  at  the 
divine  intention.     Grace.    See  on  ver.  2. 

II.  What,  or  what  manner  of  time — 
unto  what — i.  e.,  unto  what  time  (definite 
future  time) ;  or,  unto  what  kind  of  time — 
time  marked  by  what  kind  of  condition  or 
circumstances.  They  earnestly  sought  to 
know  both  the  exact  time  and  the  nature  of 
the  time.  These  two  points  involved  desire 
to  know  more  of  him  who  was  to  suffer.  They 
wanted  to  know  more  than  they  wrote,  and  to 
understand  better  what  they  did  write.  The 
Spirit  of  Christ.  The  Being  who  was  known 
among  the  Jews  as  Jesus  the  Son  of  Mary  is 
here  clearly  assumed  to  have  had  existence  in 
the  several  periods  of  prophetic  inquiry.  His 
Spirit,  either  his  own  spirit  or  the  Holy  Spirit, 
was  in  the  prophets.  In  either  ca.se  the  effect 
was  the  same.  It  was  by  the  Spirit  that  the 
things  were  revealed  to  prophets,  and  declared 
to  them  beforehand.  The  two  fitcts,  that  the 
coming  Deliverer  was  to  suffer,  and  that  his 
sufferings  were  to  be  followed  by  glory — 
rather,  glories — were  not  the  result  of  the 
investigation   which    prophets   made,    but  of 


teaching  by  the  Spirit  of  Christ,  and  that 
Spirit  is  not  to  be  conceived  in  this  case  as 
external  to  them,  and  so  as  merely  suggesting 
the  facts  to  their  minds,  but  as  in  them. 
Their  entire  spiritual  being  was  pervaded  by 
that  Spirit,  and  therefore  they  knew  of  the 
sutferings  and  the  glories.  See  Rev.  22:  6. 
"And  the  Lord  God  of  the  holy  prophets 
sent  his  angel,"  etc.;  or,  according  to  the 
correct  Greek,  "The  Lord  God  of  the  spirits 
of  the  prophets"  ;  and  see  in  the  Commentary 
of  this  series  Dr.  J.  A.  Smith's  interpretation. 
Sufferings  of  Christ— sufferings /or  Christ, 
appointed  for  Christ.  'Glories.'  The  glory 
"of  the  resurrection,  of  the  ascension,  the 
present  session  at  the  right  hand  of  God,  of 
the  second  advent,  and  the  new  creation,  and 
Israel  restored,  and  the  church  perfected,  and 
the  everlasting  kingdom."  (Dr.  John  Lillie, 
"Lectureson  Peter.")  What  prophets  longed 
to  know  was  the  more  )>articular  fact  concern- 
ing the  time  when.  We  are  longing  to  know 
when  Chri.<t's  second"  advent  \vH\  come; 
prophets  longed  to  know  when  the  final  glory 
will  come;  but,  like  them,  we  have  not  the 
means  of  deciding. 

12.  While  they  prophesied,  it  was  at  the 
same  time  revealed  unto  them  that  not 
unto  themselves,  not  for  their  own  good, 
but  unto  us  (you  is  the  approved  reading), 
for  the  good  of  Christians  in  Peter's  time, 
and  all  times  following,  they  did  minister 
by  announcing  or  declaring.  Peter  speaks 
from  his  own  standpoint.  He  can  see  that 
prophets  ministered  to  the  elect  of  his  own 
time:  prophets  themselves  knew  by  reve- 
lation the  general  fact  that  they  ministered  to 
persons  who  were  to  live  in  some  future 
unknown  time.  The  things — these  things, 
as  in  the  Revised  Version ;  the  same  things 
which  preachers  of  the  gospel  have  declared, 
the  sufferings  and  glories  of  Christ,  and  what- 
ever particulars  arc  embraced  under  these 
general  divisions.     With  the  Holy  Ghost — 


18 


I.  PETER. 


[Ch.  I. 


from  heaven ;  which  things  the  angels  desire  to  look 
into. 

13  Wherefore  gird  up  the  loins  of  your  mind,  be 
sober,  aud  hope  to  the  end  for  the  grace  that  is  to  be 
brought  unto  you  at  the  revelation  of  Jesus  Christ; 


Wherefore  girding  up  the  loins  of  your  mind,  be 
sober  and  set  your  hope  perfectly  on  the  grace 
that  1  is  to  be  brought  unto  you  at  the  revelation 


1  Gr.  it  bting  brought. 


in  the  Holy  Spirit,  thau  is,  by  the  aid  of  whose 
in-dwelling  power  the  gospel  was  preached  to 
you.  Sent  down — sent  forth.  "Nowhere 
else,"  says  Lillie,  "out  of  more  than  one 
hundred  and  thirty  instances,  does  the 
English  version  add  down  to  the  meaning 
of  oLTTOCTTeAAu.,"  the  Greek  verb  here  used. 
Preaching  without  the  Holy  Spirit  is  "forced 
work."  Which  things.  Again  the  apostle 
rises  from  earth  to  heaven.  The  angels 
(omit  the  article),  'angels,'  as  well  as 
prophets,  though  having  no  personal  need 
of  redemption  (Heb. 2:  le)  desire — earnestly 
desire.  To  look  into.  If  the  original 
meaning  of  the  word  were  allowed  to  govern 
the  meaning  here,  the  angels  are  represented 
as  stooping  down  and  looking  intently  at  some- 
thing. To  say  the  least,  they  are  represented  as 
earnestly  desiring  to  know  the  things  referred 
to  in  ver.  11.  It  does  not  imply  that  angels 
are  very  ignorant  of  what  has  been  done  to 
save  men  (Luke  2:  n,  u;  ii:  «)  ;  but  it  expresses 
their  strong  desire  to  know  all  that  is  possible 
relative  to  this  most  wonderful  work  of  divine 
love.  See  the  very  interesting  words  of  Christ 
LukelO:  24.  Notice  the  present  tense,  'desire.' 
They  desire  now,  and  they  have  desired  ever 
since  Peter  wrote.  They  are  still  longing  to 
know  more,  and  are  ever  learning  something 
new  concerning  the  salvation  of  men.  "Why 
should  men  themselves  be  indifferent?  In 
these  two  verses  (ii,  12)  is  striking  proof  of  the 
inspiration  of  the  prophets.     See  2  Pet.  1 :  21. 


Ch.  1:  13-2:  10.  First  Series  of 
Exhortations. 

The  introduction  is  ended,  and  now  begins 
the  first  series  of  exhortations.  The  former 
is  the  doctrinal  basis  of  the  latter.  In  Paul's 
Epistle  to  the  Komans,  the  doctrinal  basis 
constitutes  the  larger  part,  while  here  it  is 
the  smaller  part.  Peter  and  Paul  are  so  far 
alike  that  their  exhortations  spring  from  doc- 
trine; but  they  differ  in  the  degree  of  promi- 
nence given  to  the  two  parts.  Whiie  the 
Holy  Spirit  was  indeed  their  guide,  it  is  also 
true  that  Paul,  by  his  mental  constitution, 
was  more  given  to  doctrinal  reasoning  than 


Peter.  The  example  of  each  apostle  is  a 
reproof  to  ministers,  so  far  as  they  allow  their 
preaching  to  be  wanting  in  a  groundwork  of 
doctrine,  and  to  Christians  generally,  so  far 
as  that  kind  of  preaching  fails  to  awaken  their 
interest. 

13.  The  First  Exhortation.  Where- 
fore— in  consequence  of  all  that  has  been 
said.  Gird  up,  etc. — having  girded  uj).  As  all 
who  in  ancient  times  were  accustomed  to  wear 
long,  flowing  garments  would  of  course  tuck 
them  up  under  their  girdles  when  about  to 
put  forth  extra  effort,  as  running,  so  ought 
the  readers — all  others  as  well-=^to  gird  up 
the  loins  of  their  mind — that  is,  to  be  ever 
in  a  state  of  preparation  for  the  future.  Be 
sober — be  in  that  state  of  circumspection  and 
self-control  which  will  keep  you  from  falling 
under  enticements  to  sin,  to  whatever  part 
of  your  nature  they  may  be  addressed. 
The  word  was  much  used  relative  to  wine 
drinking,  but  here  it  has  a  wider  meaning. 
See  4:  7;  1  Thess.  5:  6.  And  hope.  The 
Common  Version  conveys  the  impression  that 
'gird  up,'  'be  sober,'  'hope,'  are  co-ordinate, 
or  equally  emphatic.  But  the  first  two,  in 
the  Greek,  are  participles :  having  girded, 
and  being  sober,  hope.  In  'hope,'  therefore, 
lies  the  main  thought.  Peter  has  been  called 
the  apostle  of  hope,  and  Paul  the  apostle  of 
faith;  but  neither  Peter's  view  of  faith  was 
deficient  (i:  5,21;  2:  7),  nor  Paul's  view  of 
hope  (Eom.  8:  24 ;  6 :  4,5).  To  the  eud — an  erro- 
neous rendering.  It  should  be,  perfectly — 
i.  e.,  strongly  and  constantly,  without  inter- 
mittent doubting.  For  the  grace — upon  the 
grace;  set  your  hope  upon  the  grace,  rest 
upon  it — not  upon  the  grace  already  given, 
but  upon  that  ample  and  richer  grace  yet  to 
be  bestowed.  Westcott  and  Hort,  in  their 
Greek  Testament,  connect  'perfectly'  with 
'be  sober,'  but  the  Kevised  Version  connects 
it  with  'hope.'  The  latter  seems  to  be  prefer- 
able; for  'hope'  admits  of  degree  more  easily 
than 'sobriety.'  To  be  brought.  This  does 
not  refer  merely  to  the  future.  The  original 
participle  is  in  the  present  tense;  it  is,  evennow 
being  brought.     Yet,  as  is  often  the  case  with 


Ch.  I.] 


I.  PETER. 


19 


14  As  obedient  children,  not  fashioning  yourselves 
according  to  the  former  lusts  iu  your  iguorauce; 

15  But  as  he  which  hatli  called  you  is  holy,  so  be  ye 
holy  in  all  manner  of  conversation  ; 

16  Because  it  is  written,  Be  ye  holy ;  for  I  am  holy. 

17  And  if  ye  call  on  the  Father,  who  without  respect 


14  of   Jesus    Christ;    as    children    of   obedience,  not 
fashi(jning    yourselves    according    to    your   former 

15  lusts  in  lliK  time  uf  your  ignorance:    hut  Mike  as 
he  who  called  you  is  holy,  he  ye  yourselves  also  holy 

16  iu  all  manner  of  living;  because  it  is  written.  Ye 

17  shall  be  holy  ;    for  I  am  holy.    And  if  ye  call  on 
him    as   Father,   who   without  resiiect  of   persons 


1  Or,  like  the  Holy  One  who  called  you. 


the  Greek  present  participle,  the  idea  of  the 
future   is   included.     Revelation  of  Jesus 

Christ — the  second  coming  of  Christ.  That 
the  words  imply  belief  that  the  second  coming 
was  near  is  held  by  a  large  number  of  expos- 
itors.    See  on  4 :   7. 

14-16.  The  Second  Exhortation;  an 
exhortation  to  iioliness. 

14.  As  begins  a  new  sentence.  The  ancient 
Hebrews  sometimes  expressed  character,  not 
by  an  adjective,  as  we  are  accustomed  to  do 
(a  cursed  man,  an  enlightened  man,  etc.), 
but  by  a  noun,  connecting  with  it  another 
noun  meaning  sow  or  child,  thus:  "children 
of  transgression"  (isa. 57:4);  "children  of 
iniquity"  (hos.io:9).  This  form  is  found  in 
the  Greek  of  the  New  Testament,  and  is 
called  a  Hebraism — e.  g.,  "children  of  light" 

(Eph.5:8);      "children    of     wrath"     (Kph.2:3); 

"children  of  curse" — cursed  children  (2 Pet. 
2:  u) ;  "children  of  disobedience"  (Eph.2:2). 
So  instead  of  obedient  children  (ver.  u) 
we  have  children  of  obedience.  It  is  a  more 
significant  form  of  expression;  for,  as  was 
natural  in  the  Oriental  imagination,  those 
who  are  obedient  are  conceived  as  having 
obedience  for  their  mother.  (Winer  ^  34.) 
This  poetic  peculiarity  is  found  in  the  Greek 
Classics,  as  well  as  in  the  New  Testament. 
'As  '  means,  as  becomes.  The  former  lusts 
— not  merely  lascivious  desires,  but  sinful 
desires  of  whatever  kind.  Not  fashioning 
yourselves.  Their  former  desires  were  the 
models  according  to  which  they  fashioned 
(formed)  themselves.  In  your  ignorance — 
in  the  time  of  it,  and  in  consequence  of  it.  It 
was  "ignorance  of  divine  things"  (Actsu:  30; 

Eph.  4:    18;   1  Tim.  1 :  1:<  ;   Kom.  10  :  3),   and  WaS    held    tO 

be  criminal.  So  far  as  the  readers  were 
Gentiles,  they  showed  their  ignorance  through 
worship  of  idols;  so  far  as  they  were  Jews, 
they  showed  it  by  overlooking  the  exalted 
nature  of  him  whom  they  professed  to  worship. 
According  to  the  model  of  their  former  de- 
sires, they  were  not  to  fashion  themselves. 
The  Greek  noun  (<rx^(ita — scheme)  from  which 


the  verb  is  derived,  expresses  "the  changing 
and  transitory  fashion  of  this  world."  (Dr. 
Schafl'.) 

15.  A  different  translation  of  this  is  as  fol- 
lows: But  [fashioning  yourselves]  according 
to  the  Holy  One  who  called  you,  be  ye  also  holy, 
etc.  Holy — morally  clean,  separate  from  all 
moral  impurity.  It  is  a  source  of  inexpressible 
joy  that  there  is  one  Being  in  the  universe  who 
is  not  only  infinitely  holy,  but  is  infinitely 
above  the  possibility  of  ever  becoming  unholy. 
The  Holy  One  called  them  with  "  an  effectual 
culling" — a  powerful  motive  for  being  holy 
themselves.  Conforming  themselves  to  the 
Holy  One  is  not  only  an  outward  act;  it  is 
also,  and  chiefly,  an  inward  state.  Holiness 
as  a  state  of  heart  manifests  itsel/  in  the 
external  life.  Manner  of  conversation — 
manner  of  living.  All.  No  sinful  form  of 
life  should  be  indulged. 

16.  Because — conclusive,  and  no  reason- 
ing can  be  more  conclusive  than  that  which 
is  based  upon  the  divine  formula.  It  is 
written.  See  our  Lord's  use  of  it  in  Matt. 
4:  4,  7,  10.  Written  in  Lev.  11:  44;  19:  2, 
and  many  other  places  in  the  Old  Testament. 
Be  ye  holy — ye  shall  be  holy,  according  to 
another  and  approved  reading.  Neither  the 
most  exact  conformity  to  moral  law,  nor  the 
most  scrupulous  attention  to  the  rites  of  Chris- 
tianity, will  answer  in  the  place  of  holiness. 

17-21.  The  Third  Exhortation,  not 
the  second  expanded. 

17.  In  fear — reverential  sense  of  account- 
abilitj',  allied  to  holiness  (vs.  is.  i6),  not  pre- 
cisely the  same  (2  cor.  7:  1).  See  also  1  John  4: 
18;  Phil.  2:  12.  If— not  expressive  of  doubt, 
but  a  significant  way  of  affirming.  Call  on 
the  Father.  The  Revised  Version  has,  If 
ye  call  on  him  as  Father.  If  ye  call  on  him 
in  prayer,  say  some;  but  the  meaning  seems 
to  be  this:  If  ye  call  him  Father — that  is.  If 
ye  surname  God  Father.  (See  Crit.  Notes.) 
God  is  the  more  comprehensive  name  of  the 
Supreme  Being;  'Father'  is  the  less  com- 
prehensive; for,  strictly,  it  can  be  used  only 


20 


I.  PETER. 


[Ch.  I. 


of  persons  judgeth  according  to  every  man's  work,  pass 
the  time  ol'  your  sojourning  here  in  fear: 

18  Forasmucli  as  ye  know  that  ye  were  not  redeemed 
with  corruptible  things,  as  silver  and  gold,  from  your 
vain  conversation  received  by  tradition  from  your 
fathers ; 

19  But  with  the  precious  blood  of  Christ,  as  of  a 
Iamb  without  blemish  and  without  spot: 


judgeth  according  to  each  man's  work,  pass  the 

18  time  of  your  sojourning  in  fear:  knowing  that  ye 
were  redeemed,  not  with  corruptible  things,  with 
silver    or    gold,   from    your  vain    manner    of   life 

19  handed  down  from  your  fathers;  but  with  pre- 
cious   blood,   as  of   a  lamb   without    blemish  and 

'20  without   spot,  even  (he  blood  of   Christ :    who   was 


by  those  who  become  God's  children  by  the 
begetting  power  of  God's  Spirit  (i ;  3).  By  a 
very  simple  figure,  therefore,  'Father'  may 
be  considered  as  God's  sur7iame,  a  name  added 
to  the  more  comprehensive  name.  Matt.  10 :  25 
well  illustrates  the  language  used  by  our  apos- 
tle :  "  If  they  have  called  the  master  of  the 
house  Beelzebub,  how  much  more  them  of  his 
household?"  In  the  true  reading,  the  Greek 
verb  is  the  same,  and  it  is  evident  that  Jesus 
is  saying  nothing  about  invoking  either  him- 
self, or  his  disciples,  or  Beelzebub.  If  they 
surnamed  (when  his  enemies  did  so  we  are  not 
told,  and  it  is  of  no  importance)  Jesus  Beel- 
zebub, how  much  more  will  they  surname 
those  who  belong  to  him  Beelzebub!  If  the 
Christians  of  Asia  Minor  call  God  Father, 
they  ou«ht  to  reverence  him.  That  God  is 
their  Father  is  a  reason  why  they  should 
reverence  him.  Though  a  Father  in  his 
nature,  he  can  be  an  impartial  Judge.  See 
Acts  17  :  31.  Yet  even  in  this  life  God  is  ever 
judging.  Work— the  inward,  as  well  as  the 
outward,  life.  Pass  the  time  of  your  so- 
journing in  fear.  The  readers  are  exhorted 
to  a  life  of  fear,  not  merely  to  a  few  distinct 
acts  of  fear. 

18,  19.  The  exhortation  is  enforced  by 
reference  to  the  redemption  effected  by  Christ. 
Forasmuch  as  ye  know — knowing,  assigns 
a  reason,  and  the  reason  should  act  as  a 
motive.  That  ye  were  not  redeemed,  etc. 
— therefore  lead  a  life  of  fear — divine  logic. 
Silver  and  gold— the  second  time  Peter  has 
alluded  to  gold.  In  ver.  7,  it  is  "gold  that 
perisheth";  here  it  is  corruptible.  "Silver 
and  gold  have  I  none,"  he  said  to  the  lame 
man.  (Acts 3:6.)  See  also  Acts  8:  20:  "May 
thy  silver  perish  with  thee."  Farrar  ("Early 
Days  of  Cliristianity  ")  speaks  too  strongly, 
however,  in  asking  hia  readers  to  "notice  the 
Petrine  contempt  for  dross."  Translation 
according  to  the  order  of  the  Greek  :  Knowing 
that  not  with  perishable  things,  silver  or  gold, 
ye  were  redeemed  from,  your  empty  (fruitless) 
manner  of  life  derived  from  ancestors,  but 
with  2^recious  blood,  as  of  a  lamb  faultless  and 


ivithout  blemish,  Christ.  'Redeemed' — not 
merely  delivered,  but  delivered  by  the  pay- 
ment of  something,  a  ransom.  'Derived 
from  ancestors.'  The  basis  was  hereditarj' 
transmission  of  depravity,  but  probably  the 
only  reference  here  is  to  instruction  and 
example.  Such  a  manner  of  life  was  self- 
perpetutiting.  But  they  chose  it  and  loved  it. 
'The  precious  blood' — not  merely  his  death, 
but  his  blood.  This  is  the  ransom  by  which 
they  were  redeemed.  (Heb.  9:22.)  Christ's /t/e 
is  a  ransom  (Man. 20:28)  ;  Christ  himself  is  a 
ransom  (Tit. 2:14).  This  the  readers  kjiow. 
Their  conviction  of  the  fact  is  perfect,  and 
such  should  be  the  conviction  of  the  elect  in 
all  times.  Christ  is  not  the  Saviour  of  men, 
unless  men  receive  him  as  a  ransom.  As  of 
a  iamb.  'As'  is  not  a  ct)mparison  of  Christ 
with  a  lamb.  The  translation  given  above 
shows  that  Christ  is  in  apposition  with  lamb. 
Lamb  designjites  Christ,  not  an  animal.  But 
why  is  Christ  here  called  a  lamb?  Onlj'  or 
chiefly  because  he  bore  his  sufferings  with 
patience?  Only  because  of  his  freedom  from 
sin?  ("Without  blemish  and  without  spot?") 
He  is  likened  to  a  lamb  by  Isaiah  (ss:?),  and 
apparently  for  no  other  reason  than  that  he 
was  patient  under  suffering.  But  notice  the 
connection  in  Isaiah:  "The  Lord  hath  laid 
on  him  the  iniquity  of  us  all."  (Ver.e.)  See 
also  Ex.  12,  relative  to  the  paschal  lamb,  and 
John  1:  29.  Peter  was  so  familiar  with  the 
idea  of  sacrifice,  as  illustrated  in  the  death  of 
the  paschal  lamb,  that  he  must  have  used  this 
word  lamb  to  express  not  only  innocence  but 
substitution.  See  2:  24.  Without  blemish 
and  without  spot — blameless  and  spotless, 
suggested  by  Ex.  12:  5.  See  our  Epistle  2: 
22;  Heb.  7:  26.  Few  persons  have  the  hardi- 
hood to  deny  that  Jesus  was  sinless.  In  what 
harmony  are  Peter  and  Paul  relative  to  the 
way  of  salvation  !  They  are  alike  in  agreeing 
that  men  can  be  saved  only  by  the  blood  of 
Christ  oftered  as  a  ransom.  Comjtare  Rom. 
3 :  24,  25. 

30.  Still  keeping  his  eye  upon  the  duty  of 
living  in  holy  fear  (ver.  17),  the  apostle  reverts, 


Ch.  I.] 


I.  PETER. 


21 


20  Who  verily  was  foreordained  before  the  foun- 
dation of  the  world,  but  was  manifest  iu  these  last 
times  for  you, 

21  Who'  by  him  do  believe  in  (iod,  that  raised  him 
up  from  tlie  dead,  and  gave  him  glory;  that  your 
faith  and  hope  might  be  in  God. 

22  Seeing  ye  have  purified  your  souls  in  obeying  the 
truth  through  the  .Spirit  unto  unleigned  love  of  the 
brethren,  see  thai  ye  love  one  another  with  a  pure  heart 
fervently : 


foreknown    indeed    before   the   foundation   of   the 
world,    but    was    manifested    at    the    end    of    the 

21  times  for  your  sake,  who  through  him  are  be- 
lievers in  (iod,  who  raised  him  from  the  dead, 
and  gave  him  glory;   so  that  your  faith  and  hope 

22  might  be  in  God.  Seeing  ye  have  purified  your 
souls  in  your  obedienee  to  the  trutli  unto  unfeigned 
love  of  the  brethren,  love  one  another  ifrom  the 


I  Many  ancient  authorities  read /ram  a  clean  heart. 


as  in  ver.  2,  to  the  eternity  past.  Kedemption 
was  not  the  result  of  a  change  in  tlie  mind  of 
God.  Foreordained.  The  Greek  means 
foreknown,  as  in  ver.  2.  Not  merely  as  pre- 
existent  was  Christ  foreknown,  but  as  the 
Redeemer  to  come,  and  that  before  the  foun- 
dation, or  creation,  of  the  world.  (Eph.  i:4.) 
Verily,  indeed  ,  .  .  but.  Notice  the  con- 
trast. Manifest — was  manifested.  In  these 
last  times — more  correctly,  after  the  ap- 
proved reading,  in  the  last  of  the  times ;  from 
the  first  advent  to  the  second.  (Heb.  i:2.)  See 
on  ver.  5,  where  "the  last  time"  has  a  nar- 
rower sense.  For  you — on  your  account,  for 
your  sake. 

21.  Like  Paul,  Peter  makes  his  thoughts 
roll  on  in  successive  clauses,  like  waves,  some- 
times seeming  to  repeat  himself,  but  seldom 
doing  so.  Some  say  that  he  here  gives  the 
aiw,  for  which  Christ  was  manifested — namely, 
to  awaken  within  them  faith  in  God  ;  but  per- 
haps he  rather  intended  to  describe  those  for 
whom  he  was  manifested.  Who  by  him  do 
believe  in  God.  Not  that  they  believed 
before  became  ;  but  for  those  who  believe  not, 
believe  not  that  God  raised  Christ  from  the 
dead  and  gave  him  glory,  and  persist  in 
believing  not,  Christ  cannot  be  said  to  have 
been  manifested.  In  the  general  sense  he 
appeared  in  the  world  for  the  good  of  all 
men;  but  with  efficacious,  eternal  results  only 
for  those  who  believe.  'In  God.'  They  are 
represented  as  believing  in  God,  not  as  Crea- 
tor, but  as  the  Raiser  of  Christ  from  the  dead, 
and  as  the  "Crowner  of  Christ  with  glory,  which 
is  substantially  the  same  as  to  say  that  they 
believe  in  Christ.  The  latter  is  often  repre- 
sented as  the  direct  object  of  faith  (ver.  8; 
John  3:  16;  6:  40;  yet  see  John  5:  24;  14: 
1.)  Glory — by  bringing  him  to  his  right 
hand,  and  there  making  him  the  object  of 
worship  by  angels  and  saints.  (John  i7: 5,  22; 
Kph.  1:  20-22.)  That  your  faith  and  hope, 
etc.     The  clause  expresses  result,  not  design. 


thus:  so  that  your  faith  and  hope  are  in  {on) 
God.     Another  translation  is,  So  that   your 
faith  is  (has  become)  also  hope  in  God,  which 
is  probably  incorrect.     Peter  s  favorite  idea 
hope,  is  expressed  the  third  time^ 
22.  The  Fourth  Exhortation. 
22.  The  first  (ver.  isj,  hope;  thesecond  (ver.  15), 
be   holy;   the   third   (ver.  17),  fear;   the  fourth 
(ver. 22)^  love  07ie  another.     Seeing  ye  have — 
having.     It  is   not  a   reason    for  loving  one 
another,  or  a  way  of  accounting  for  the  obli- 
gation to  do  so.     It  expresses,  not  merely  one 
past  act  of  purifying,  but  a  continuous  act 
ever  running  parallel  with  that  of  loving  one 
another.     Your  souls.     The  purifying  is  not 
external,  a  sense  which  the  word  sometimes 
has   (John  11:  55;  ActH2i:24),   but  internal.      In 
obeying  the  truth— in  obedience  to  the  truth, 
the  truth  being  viewed    as  the   element  in 
which   they  are  continually  to  purify  their 
souls,     not    as    the     instrument    by    which. 
'Truth'  is  the  revelation  made  in  the  gospel. 
Faith,  then,  is   not   here  overlooked   by  the 
apostle.      'In    obeying'— zn    your  obedience. 
See  on  the  same  word  in  ver.  2.    Faith  receives 
the  truth  and  appropriates  it;   hence,  obedi- 
ence.    Through  the  Spirit.     As  these  words 
are  not   well    supported    by   manuscript  au- 
thority, they  are  rejected  from  the  text.    Unto 
unfeigned  love.     The  preposition  indicates 
the  tendency.     Inward  purifying  ever  tends 
to  create   love   toward  the  children  of  God. 
'Unfeigned' — not  manifested  for  a  selfish  end. 
(1  John.'!:  18.)     The  hand  and  the  tongue  do  not 
love,  but  neither  do  they  fail  to  execute  the 
heart's  love.     See  that  ye— not  in  the  Greek, 
and  unnecessarily  inserted   in    the    Common 
Version      Love  one  another.     Peter  is  like 
John  in  spirit.     "Let  us  love  one  another," 
says  the  latter  in  his  First  Epistle.    This  sweet 
word    of    exhortation     may    perhaps    imply 
greater  proportionate  growth  in  Peter  than  in 
John.     With   a   pure    heart— with   a   heart 
morally  clean.     But  the  Greek  word  for  pure, 


22 


I.  PETER. 


[Ch.  I. 


23  Being  born  again,  not  of  corruptible  seed,  but  of  I  23  heart  fervently:  having  been  begotten  again,  not  of 
incorruptible,  by  the  word  of  God,  which  liveth   and  corruptible  seed,  but  of  incorruptible,  through  the 

abideth  lor  ever.  24  word  of  i  God,  which  liveth  and  abideth.     For, 


1  Or,  God  who  liveth. 


KaOapat,  \s  Wanting  in  so  many  manuscripts 
that  it  is  rejected  by  many  of  the  best  critics. 
'  From  the  heart'  is  more  correct.  Fervently. 
The  word  means  stretching  toward,  directed 
intensely  toward  the  object — an  important 
exhortation,  lest  they  become  cold  and  seltish. 
23.  Mutual  love  enforced.  Being  born 
again — or,  better,  having  been  begotten  again.' 
See  ver.  3,  where  occurs  the  same  Greek 
word,  and  where  the  Common  Version  is 
more  correct  than  here.  Not  of  corruptible 
seed — not  according  to  natural  law.  (John  i ; 
13;  3:4-6.)  But  of  incorruptible— according 
to  a  supernatural  law,  begotten  not  by  man, 
but  by  the  Spirit  of  God,  or  by  God  himself. 
(John  1:13;  3:4-6.)  By  the  wofcl  of  God.  Some 
wrongly  regard  'the  word  of  God'  as  the 
incorruptible  seed.  But  they  were  begotten 
of  God,  'of  indicating  the  source  of  their  new 
life;  but  were  begotten  by  (by  means  of)  the 
word  of  God  (James  i:i8),  the  truths  of  the 
Bible,  the  gospel,  (i  Cor.  4:  is.)  Which  liveth 
and  abideth  forever.  For  the  last  word 
there  is  no  corresponding  Greek  in  the  four 
oldest  manuscripts.  More  literally,  by  God's 
living  and  abiding  word.  See  Acts  7 :  38, 
where  '  life-giving  oracles'  refers  to  the  com- 
mands, chiefly  the  moral  law,  given  on  Mount 
Sinai.  But  according  to  Paul  (R'>m.8:3;  Gai.3:2i), 
the  law  was  weak,  and  could  not  give  life. 
Yet  the  gospel  may  be  strong  and  life-giving, 
even  if  the  law  is  not  so.  Besides,  the  law  is 
called  life-giving,  'with  reference  not  to  its 
effect,  but  to  its  nature  or  design.'  (Hackett 
on  Acts  7:  38,  "lively  oracles.")  But  Peter 
speaks  of  the  effect  of  the  word.  Paul  and 
Peter,  then,  are  still  one,  notwithstanding 
the  effort  of  some  to  set  them  at  variance. 
'Liveth' — not  inoperative,  not  unadapted  to 
serve  as  means  of  bringing  life  to  dead  souls. 
The  reasonings  and  exhortations  of  Plato's 
"Dialogue  Against  Atheism"  and  of  his 
"Dialogue  on  the  Soul's  Immortality," 
though  remarkable  as  productions  of  a  Greek 
who  had  no  knowledge  of  the  Bible,  might 
be  preached  in  every  possible  variety  of  lan- 
guage, and  not  a  human  soul  probably 
would  thereby  be  regenerated.  Abideth— 
not  transient,  but  intended  for  all  periods  of 


time,  never  to  be  superseded  by  human  phi- 
losophy. If  the  present  form  of  the  word — 
i.  e.,  as  expressing  the  special  intellectual 
traits  of  the  several  writers — will  pa:^s  away  at 
"the  end,"  yet  the  word  of  God  will  remain. 
Compare  Luke  21 :  33.  Thus  even  in  hea- 
ven it  will  be  our  study,  with  whatever  addi- 
tional word  God  ma3'  there  give  us.  In  this 
life  the  form  in  which  God's  truth  is  enshrined 
must  not  be  rejected  under  the  pretense  of 
retaining  the  truth  in  its  spirit.  A  well- 
known  lexicographer  represents  a  vase  as 
"rather  for  show  than  for  use";  and  this 
expresses  the  estimate  which  some  put  upon 
the  written  word.  But  the  vase  broken,  the 
contents  are  lost — for  him  who  breaks  it. 

A  different  explanation  of  'the  word  of 
God  which  liveth  and  abideth,'  has  been 
given.  Some  connect  'liveth  and  abideth,' 
not  with  'word,'  but  with  'God.'  This  re- 
quires the  change  of  which  into  who,  and  we 
have,  'Of  God  who  liveth  and  endureth.' 
The  American  Revisers  suggested  this  ren- 
dering, and  though  it  was  not  adopted, 
'  who  liveth '  stands  in  the  margin  of  the 
English  editions  of  the  Revised  Testament. 
In  some  other  passages,  prominence  is  given 
to  the  living  and  enduring  nature  of  the  ?«o?"rf. 
Compare  Heb.  4:  12;  Acts  7 :  38;  Ps.  119:  89; 
Luke  21 :  33.  See  also  ver.  25:  "The  word  of 
the  Lord  endureth  forever."  But  there  the 
original  word  is  not  the  same,  and  strictly 
means  saying. 

24.  This  verse  illustrates  the  nature  of 
God's  word  by  contrasting  it  with  man.  For 
assigns  a  reason  :  they  have  not  been  begotten 
bj^  man,  'for'  all  flesh  {every  man),  etc.  As 
grass — is  so  transitory,  therefore  so  weak, 
that  he  has  no  power  to  impart  spiritual  life. 
The  words  are  quoted,  with  a  littlen'ariation, 
from  Isa.  40:  6,  8.  Isaiah  says,  "All  flesh 
is  grass";  Peter  says,  'as  grass.'  Isaiah 
says,  "Our  God";  Peter,  'the  Lord.'  The 
New  Testament  writers  did  not  feel  under 
obligation  to  make  all  their  quotations  with 
verbal  exactness.  They  seem  to  quote  some- 
times from  the  Greek  translation  of  the 
Hebrew,  called  the  Septuagint,  and  some- 
times they  seem  to  quote  from  memory,  and 


Ch.  I.] 


I.  PETER. 


23 


24  For  all  flesh  is  as  grass,  and  all  the  glory  of  man 
as  the  flower  of  grass.  The  grass  withereth,  and  the 
flower  thereof  falleth  away: 

2o  l?ut  the  word  of  the  Lord  endureth  for  ever.  And 
this  is  the  word  which  by  the  gcspel  is  preached  uuto 
you. 


All  flesh  is  as  grass. 

And  all  the  glory  thereof  as  the  flower  of  grass. 

The  grass  withereth,  and  the  flower  falleth: 
25  Hut  the  >  word  of  the  Lord  abideth  for  ever. 

And  this  is  the  '  word  of  good  tidings  which  was 
preached  unto  you. 


1  Qr.  aaging. 


when  quoting  from  memory,  they  may  have 
in  mind  the  Septuagint,  or  the  Hebrew  itself. 
Their  variations  from  the  Hebrew  need  not 
cause  difficulty  ;  and  the  student  of  the  Bible 
should  reverentially  abstain  from  acting  as 
censor  of  the  evangelists,  and  apostles,  and 
of  Christ  for  the  variations  in  question,  till 
he  understands  tuuch  better  than  any  man  has 
yet  understood  the  relation  of  the  free  work- 
ing of  the  human  mind  to  the  free  working 
of  the  Divine  Spirit.  All  the  glory— what- 
ever man,  in  his  unrenewed  state,  regards  as 
specially  adapted  to  promote  his  own  honor, 

as  wisdom,    power,    riches.       (Jer.  9:2,-i;  Jamesl:  u.) 

Withereth  and  falleth.  The  original  form 
of  the  verb  expresses  hnbitunlness.  The  grass 
is  accustomed  to  wither,  and  the  flower  is 
accustomed  to  fall.  Or  it  may  express  the 
necessity  and  universality  of  the  fjtct.  Grass 
necessarily  or  universally  withereth,  etc. 
Compare  Matt.  6:  29,  30.     See  Crit.  Notes. 

25.  The  word  which  by  the  gospel — 
better,  as  in  the  Revised  Version,  the  word  of 
good  tidings  which  was  preached.  The  Being 
referred  to  in  John  1 :  1  (the  Word,  the  Logos) 
is  not  meant  here.  Peter  alludes  much  to  the 
Old  Testament,  but  only  as  it  sheds  its  light 
upon  the  coming  of  the  Messiah.  He  and  the 
other  apostles  used  it,  not  for  Jewish,  but  for 
Christian  ends.  Preached  unto  you — by 
Paul  and  others,  so  that  you  heard  it,  and  by 
means  of  it  were  begotten  to  the  new  life. 
Thus  is  enforced  the  duty  of  mutual  love. 

CRITICAL    NOTES.— CHAPTER  I. 

8.  Knowing  (eiWres)  is  rejected  from  the 
Greek  for  seeing  (lidcret).  (Lachmann,  Tisch- 
endorf,  Tregelles,  and  Westcott  and  Hort. ) 
Huther,  however,  in  Meyer,  says  that  both 
words  give  a  suitable  meaning;  and  that  as 
both  are  sustained  by  weighty  authorities,  it 
cannot  be  decided  which  is  the  original. 
Bengel  and  Huther  prefer  'knowing'  («;5dTe«). 
On  rhetorical  ground  (variety)  one  might 
prefer  the  former;  for  then  in  the  first  clause 
the  readers  would  be  spoken  of  as  not  knowing 
Christ  (porsonalljOi  ""d  'i  the  second  as  not 
7 


seeing  him;  but  the  result  is  the  same  in 
either  case.  The  evidence  has  increased  in 
favor  of  the  word  expressive  of  sight. 

17.  If  ye  call  on  (invoke,  j^ray  to)  the 
Father.  i-ni.Ka\eiaee  is  held  by  some  as  having 
this  sense;  this  is  its  meaning  in  Acts?:  59; 
Rom.  10:  12,  13,  14,  and  many  other  places. 
eKoAetrac  {have  Called),  the  same  verb  without 
the  preposition  iiri  {on)  in  Matt.  10:  25.  is 
rejected  by  the  best  critics  for  en-eKoAeo-a;', 
which  cannot  there  mean  to  call  on — that  is, 
to  invoke  or  pray  to,  but  to  call  a  name  iipoji. 
The  preposition  both  there  smd  here  im|)lies 
the  addition  of  a  name  to  another  name.  It 
need  not  be  translated  "surname,"  but  that 
word  very  well  expresses  the  thought.  The 
Son  of  Mary  bore  the  name  of  Jesus,  and  his 
eneinies  added  the  name  Beelzebub.  So  to 
the  name  Ood  is  added  the  name  Father.  On 
the  passage  in  Matthew,  see  Meyer,  and  es- 
pecially Buttmann,  p.  151,  note.  Trench 
("Authorized  Version  ")  :  "Here,  too,  it  must 
be  confessed  tiuit  we  have  left  a  better,  and 
chosen  a  worse,  rendering.  The  Geneva  had 
it,  'And  if  ye  call  him  Father,  who,'  etc.; 
and  this,  and  this  only,  is  the  meaning  which 
the  words  of  the  original  .  .  .  will  bear." 
Hackett  on  Acts  15 :  17 :  Upon  ivhom  my  7iame 
has  been  called — i.  e.,  given,  applied  to  them  as 
a  sign  of  their  relationship  to  God.  See  James 
2:  7.  (Do  they  not  blaspheme  that  worthy 
name  hy  the  lohich  ye  are  called  (-rnKXyidhv)  ? 

24.  e^Yipave-q  {withereth)  and  ((ene<Te  {falleth) 
are  indeed  aorists,  a  tense  which,  in  itself, 
generally  expresses  a  past,  completed  act. 
Winer  insists  that  even  here  this  sense  should 
be  adhered  to  {withered,  fell),  but  Butt- 
mann says  that  the  aorist  sometimes  ex- 
presses what  is  habitual,  and  "just  as  well 
and  still  more  frequently  the  necessity  or 
universality  of  an  action  or  state."  The 
gnomic  aorist,  as  it  is  called,  has  the  sense 
of  the  present.  See  Thayer's  edition,  p.  201, 
18T6. 

In  our  study  of  the  chapter,  it  has  been 
seen  that,  after  an  argumentative,  doctrinal 
introduction,  ver.  13  begins  a  series  of  exhort- 


24 


I.  PETER. 


[Ch.  II. 


CHAPTER  II. 


WHEREFORE  laying  aside  all  malice,  and  all  Ruile, 
and  hypocrisies,  and  envies,  ami  aM  e%'il  speakings, 
2  As  newborn  babes,  desire  the  sincere  milk  of  the 
word,  that  ye  may  grow  thereby : 


1  Putting  away  therefore  all  i  wickedness,  and  all 
guile,  and  hypocrisies,  and  envies,  and  all  evil  speak- 

2  ings,  as  newborn  babes,  long  for  the  2 spiritual  njilk 
which  is  without  guile,  that  ye  may  grow  thereby 


1  Or,  malice 2  Gr.  belunging  to  the  reason. 


ations.  Of  these  four  have  been  given.  The 
cliapter  is  one  of  exceeding  richness,  and  its 
doctrines  and  exhortations  are  as  well  adapted 
to  Christians  of  the  present  time  as  to  those  of 
the  apostolic  age.  The  student  should  not 
fail  to  see  it  as  a  striking  and  beautiful  por- 
trait of  Peter,  not  merely  as  "converted" 
(turned)  after  his  terrible  denial  of  Christ, 
but  as  one  who  had  grown  much  "in  the 
grace  and  knowledge  of  our  Lord  and  Saviour 

Jesus  Christ."       (2  Pet.  3:  is,  Rev.  Ver.) 


Ch.  II:  1-10.  Fifth  Exhortation: 
Desire  the  sincere  milk  of  the  word. 

1.  Wherefore  points  to  the  ground  on 
which  the  exhortation  rests.  You  have  been 
born  by  means  of  the  word  (1:23);  therefore 
desire  the  word.  You  have  been  exhorted  to 
mutual  love  (i:  22),  the  child  of  that  new  birth 
which  was  effected  by  means  of  the  word,  and 
tliis  implies  obligation  to  lay  aside  all  malice, 
etc.;  therefore  desire  the  word.  Laying  aside 
malice,  etc.,  is  to  run  continually  parallel 
with  desiring  the  word.  Laying  aside — 
putting  off.  It  was  at  first  applied  to  putting 
off  something  external,  as  a  crown  or  a  gar- 
ment, and  therefore  this  is  a  figurative  use  of 
the  word.  The  use  of  the  figure  was  not 
intended  to  teach  that  the  sins  mentioned  are 
only  extern.al.  Evil  speaking — speaking 
against  a  person,  backbiting  (2Cor.  12:20)^  and 
so  fiir  as  they  take  on  words,  all  other  sins  are 
but  molds  into  which  the  hot  passions  of  the 
heart  are  poured.  (Matt.  i5:  is,  19.)  3Ialice 
{wickedness  in  the  Revised  Version),  gnile, 
hypocrisies,  and  envies — too  far  from  being 
strangers  in  the  hearts  of  most  men  to  make 
explaniition  necessary.  So  common  were 
these  forms  of  sin  in  the  ancient  world,  both 
Jewish  and  Gentile,  that  Christ  and  the  apos- 
tles gave  them  no  quarter,  whatever  mercy 
they  showed  to  the  penitent  who  had  been 
guilty  of  them.  See  Matt.  5:  22,  44;  12:  Sfi; 
15:  19,  20;  Rom.  1:  28-30;  Gal.  5:  19-21. 
To  'lay  aside'  is  the  duty  of  Christians, 
which  implies  repentance;   to  repent  is  the 


duty  of  others,  which  implies  laying  aside. 
The  former,  addressed  to  men  while  impeni- 
tent, might  lead  to  a  course  of  self-righteous- 
ness. 

2,  3.  As— as  new-born  babes  are  wont  to  do. 
New-born  babes.  'Babes'  is  here  not  used 
in  contrast  with  adults  (full  age),  as  in  Heb. 
5:  13,  14;  it  is  not  expressive  of  special  weak- 
ness of  character,  as  in  1  Cor.  3:1;  Heb.  5:  13; 
does  not  necessarily  refer  to  "those  just  enter- 
ing on  the  Christian  life."  (Robinson.)  The 
Epistle  contains  no  evidence  that  the  readers 
had  but  recently  been  born  again;  it  contains 
proof  to  the  contrary.  Not 'new-born  babes,' 
but  'desire,'  etc.,  is  expressive  of  Christian 
character  as  it  should  be  maintained  to  the 
end  of  life.  Desire — long  for.  The  sincere 
milk  of  the  Avord— much  quoted,  but  a  poor 
representative  of  the  original.  The  Greek  for 
'word,'  instead  of  being  a  noun,  is  an  adjec- 
tive, the  same  as  is  found  in  Rom.  12:  1,  and 
there  rendered  reasonable — that  is,  pertaining 
to  your  rational  or  spiritual  part.  So  here  the 
milk  for  which  the  readers  are  to  long  is  such 
milk  as  pertains  to  their  spiritual  nature — 
spiritual  milk.  'Sincere'  is  not  a  fitting  word 
to  describe  the  quality  of  milk;  rather,  with- 
out guile,  pure,  unadulterated.  Long  for  the 
spiritual,  pure  milk;  b3'  milk  is  meant  the 
ivord  of  God.  That  word,  pure,  unmixed 
with  error,  spiritual,  is  the  proper  nourish- 
ment for  regenerate  souls.  For  that  nourish- 
ment we  are  exhorted  to  long.  As  the 
new-born  babe  turns  with  instinctive  earnest- 
ness to  its  mother  for  nourishment,  so  should 
all  Christians  most  earnestly  desire  the  word 
of  God.  In  respect  to  this  longing  for  God's 
word,  we  are  to  be  babes,  however  old  we 
may  be.  Thereby— not  by  means  of,  but  in 
{iv)  it;  grow  in  the  power  of  it,  grow  in  the 
spiritual  power  which  it  will  minister.  That 
ye  may  grow — the  end  for  which  they  should 
receive  into  their  souls  the  word  of  God.  The 
word  may  be  desired  as  a  means  of  usefulness, 
but  it  is  right  that  one's  own  growth  be  the 
chief  end.  Not  "work  and  grow,''  but  "study 
and  grow,"  is  the  divine  direction.     Nourish 


Cii.  IL] 


I.  PETER. 


25 


3  If  SI)  be  ye  have  tasted  that  the  Lord  is  gracious.        1    3  unto  salvation;  if  ye  have  tasied  that  the  Lord  is 

4  To  whom  comiug,  UA- «ftto  a  living  stone,  disallowed       4  gracious:    unto  whom  coming,  a  living  stone,  ro- 
indeed  of  men,  but  chosen  of  God,  and  precious,  |        jected  indeed  of  men,  but  with  God  elect,  '  precious, 

1  Or,  honorable. 


3'our  new  life  with  the  truth  of  God's  word, 
or  your  working  will  be  the  child  of  self- 
conceit.  A  blustering  and  egotistic  working 
shows  that  the  worker  needs  more  milk  of  the 
word.  "  Work  and  grow"  is  one  of  those 
maxims  which  has  some  truth,  but  much 
error.  See  Crit.  Notes.  If  so  be— 'if,'  but, 
as  in  1 :  17,  not  a  sign  of  doubt.  Ye  have 
tasted— ye  tasted — namely,  at  your  conver- 
sion. If  ye  tasted,  as  I  doubt  not  you  did, 
that  the  Lord  is  gracious  (good),  long  for  the 
spiritual,  pure  milk  of  the  word.  "  Taste  and 
see  that  the  Lord  is  good."  (ps.34:  8.)  In  the 
Hebrew,  Lord  is  Jehovah,  yet  Peter  does  not 
hesitate  to  apply  it  to  Christ.  '  Tasted.'  Com- 
pare Heb.  6:  4:  "And  have  tasted  of  the 
heavenly  gift."  It  is  not  merely  sipped,  as 
understood  by  many  Christian  people,  but  it 
expresses  inward  experience  or  enjoyment, 
very  full,  possibly.  In  the  New  Testament 
the  verb  is  found  in  connection  with  death 

(Matt.  16:  28;  Mark  9:  l),     and,      of     COUrSC,     Cannot 

mean  that  the  experience  of  death  was  slight. 
Tasting  death  is  full  experience  of  death.  So 
here,  to  'taste,'  etc.,  is  to  have  inward  experi- 
ence of  the  Lord's  graciousness.  Sipping  is 
quite  too  common ;  it  makes  one  weak  and 
thin. 

4.  The  new  exhortation  (desire)  and  the 
end  (growth),  lead  the  apostle  to  a  vivid 
description  of  the  gracious  Lord,  and  of 
themselves,  as  subjects  of  the  new  birth. 
This  will  quicken  their  desire  and  promote 
their  growth.  To  whom— the  Lord — i.  e., 
Christ.  Coming — by  faith — i.  e.,  believing. 
Not,  having  first  come,  and  after  that  built  up 
a  spiritual  house  (ver.  5);  but  the  two  are  to 
run  on  together  during  the  earthly  life;  ever 
coming  and  ever  built  up.  Some  came  to 
Christ  only  with  the  feet ;  some  come  only 
with  the  head.  The  coming  must  be  that  of 
the  heart;  and  such  coming  implies  the  com- 
ing of  the  entire  man.  A  living  stone.  That 
the  figure  was  suggested  to  Peter  by  his  own 
name  (Petros,  rock)  is  improbable.  He  comes 
to  the  use  of  the  figure  more  directly;  he 
comes  to  it  through  his  familiarity  with  the 
Old  Testament.  The  verse  is  tinged  with 
language   drawn  from  Ps.  118:  22;  Isa.  28: 


16,  yet  the  words  are  not  a  quotation.  The 
severest  taste  need  not  be  otlended  at  the 
application  of  the  term  'living'  to  'stone.' 
Christ  is  life — is  the  Giver  of  life.  As  bread 
he  is  the  same.  (Johu6:  oi.)  Not  even  while 
held  by  the  "great  stone"  of  Joseph's  tomb 
(Matt. 27: 60),  was  he  other  than  a  living  stone. 
Living — a  little  key  for  unlocking  great  treas- 
ures— a  living  hope  (^  ■'■');  the  living  word 
(1:23);  and  xiuw  Si  Vivlug  stone.  Disallowed 
indeed  of  men — rejected  after  being  tried. 
Chosen.  See  on  'elect'  (i:  '-i),  and  compare 
2 :  9.  Christ  was  chosen  as  the  Messiah- 
chosen  to  his  redeeming  work  and  to  all  its 
blessed  results,  (isa.  42.)  Contrast  Peter's  quiet 
positiveness  of  conviction  with  the  exasper- 
ated infidelity  of  the  rulers  expressed  too 
weakly  in  that  skeptical  and  semi-hypocriti- 
cal if:  "If  he  be  Christ,  the  chosen  of  God." 
(Luke 23: 35.)  Ptecious — honorable,  and  hon- 
orable because  precious  ;  costly.  (Matt.  3:  17;  Heb. 
1: 3, 6  9; Col.  1:  19.)  How  the  golden  music  of 
Peter's  word  revives  the  spirit  when  fainting 
under  earthly  fatigues,  or  when  longing  for 
some  new  consciousness  of  spiritual  life! 
Chosen  of  GoA— elect  vnth  God.  It  is 
infinite  capacity  which  so  appreciates  the 
excellence  of  the  living  stone.  How  marked 
the  contrast  which  the  apostle  makes  between 
God's  estimate  and  man's!  Rejected  by 
men  !  The  rejection  was  foretold  by  Christ 
himself  (Mark8:3i);  and  the  severest  rebuke 
of  himself  which  ever  fell  upon  the  ear  of 
Peter  from  the  lips  of  Christ,  "Get  thee 
behind  me,  Satan!"  was  administered  be- 
cause of  his  hasty  and  unseemly  "rebuke" 
of  his  Master,  when  the  latter  announced  the 
certainty  of  the  very  event  of  which  Peter 
now  speaks.  "The  Son  of  man  must  be 
rejected."  Peter  sees  with  the  utmost  clear- 
ness that  this  was  to  be;  and  in  the  blessed 
consequences  resulting,  he  rejoices.  It  was 
indeed  love,  but  love  with  blurred  vision, 
which  prompted  the  original  utterance.  His 
sight  was  long  ago  made  clear.  At  a  later 
period  of  his  ministry,  Christ  spoke  of  him- 
self as  rejected  by  this  generation  (LukeU:  25). 
Isaiah  says.  Rejected  of  men;  and  this  was 
the  great  and  fearful  fact,,  that  so  farr  as  it 


26 


I.  PETER. 


[Ch.  IL 


5  Ye  also,  as  lively  stones,  are  built  up  a  spiritual 
house,  a  holy  priesthood,  to  otter  up  spiritual  sacrifices, 
acceptable  to  God  by  Jesus  Christ. 

6  Wherefore  also  it  is  contained  in  the  Scripture, 


5  ye  also,  as  living  stones,  are  built  up,  la  spiritual 
house,  to  be  a  holy  priesthood,  to  otter  up  spiritual 
sacrifices,  acceptable  to  (jod  through  .lesus  Christ. 

6  Because  it  is  contained  iu  2  scripture. 


1  Or,  a  spiritual  house/or  a  holy  priesthood 2  Or,  a  scripture. 


knew  him  the  human  race  rejected  him— the 
exceptions  were  very  few.  Among  the  saddest 
representations  of  art  is  that  of  "Christ  Re- 
jected." 

5.  Ye  .  .  .  are  built  up.  Many  take  the 
verb  as  imperative,  instead  of  indicative:  Be 
ye  yourselves  also  built  up.  The  apostle  is 
still  filled  with  the  thought  of  their  growth. 
Not,  Be  living  stones,  but  be  built  up  as 
living  stones.  He  tiiink.s  of  them  both  as 
individuals,  and  as  individuals  connected 
with  each  other.  He  is  not  thinking  of  them 
as  organized  bodies;  for  there  were  many 
churches  there,  and  he  represents  them  as 
growing  into  one  building.  The  picture  is 
exceedingly  graphic.  "Look  unto  the  rock 
whence  ye  are  hewn."  (isa.5i:i.)  Once  dead 
st'>nes  in  the  quarry,  now  living  stones!  But 
the  building  of  which  they  form  a  part  has 
this  peimliarity,  that  it  U  capable  of  indefinite 
growth.  He  does  not  yet  say  that  the  living 
stone,  Christ,  is  a  corner-stone,  and  that  it  is 
that  upon  which  they  are  to  be  built.  Per- 
haps the  conception  is  in  his  mind  ;  for  he 
soon  g.  /es  utterance  to  the  thought.  A  spir- 
itual house— not  the  foundation,  or  even  a 
part  of  it.  See  on  corner-stone  in  the  next 
verse.  To  be  built  up  as  a  mere  house,  how- 
ever large  and  elaborate— as  the  Roman 
Catholic  Church,  for  example,  and  even  some 
Protestant  (National)  Churches,  is  foreign  to 
Peter's  view.  Spiritual— because,  being 
begotten  by  God  (i:  3),  they  may  ever  become 
more  like  the  children  of  God — i.  e.,  more 
holy.  (I:  15, 16.)  A  holy  priesthood.  In  many 
valuable  manuscripts,  a  preposition  (el?  into) 
stands  before  these  words.  Be  built  up  a 
spiritual  house  into—i.  e.,  for  the  purpose  of 
becoming  a  holy  priesthood.  If  'house'  is 
used  for  temple,  the  transition  to  priesthood 
was  easy.  Becoming  a  body  of  holy  priests 
was  the  end  to  which  becoming  a  temple 
looked.  They  were  to  be  not  only  stones, 
but  living  stones;  not  only  living  stones  con- 
stituting a  temple,  but,  with  greater  boldness 
of  view,  this  temple  itself  was  to  become  a 
community  of  priests,  and  that  community 
was  to  be  a  holy  one.     The  Jewish  priest  was 


accustomed  to  draw  especially  near  to  God  to 
oflTer  sacrifice  and  incense  for  others,  as  well 
as  for  himself ;  and  thus  he  was  supposed  to 
be  set  apart  from  others.  (Num.  i6:  5;  exo.i.  i9:  22.) 
So  these  Christians  are  all  alike  to  be  holj-, 
and  all  alike  to  draw  near  to  God.  No  one 
is  to  be  a  priest  in  any  higher  sense  than 
another.  Priest — applied  officially  under  the 
Christian  economy  to  ministers  of  the  gospel, 
as  has  been  done  many  centuries  by  several 
ecclesiastical  bodies,  is  not  in  harmony  with 
the  spirit  of  this  passage.  Altar  has  been 
applied,  unscripturally,  to  a  given  part  of  a 
Christian  house  of  worship,  and  even  sacri- 
fice to  the  ministration  of  the  Lord's  Supper. 
Bad  seed — bad  fruit.  Jewish  terms  with  a 
Jewish  meaning,  instead  of  Jewish  terms 
with  a  Christian  meaning,  well  nigh  ruined 
Christendom.  All  Christians  are  now  priests, 
and  ought  to  be  as  holy  as  the  priests  of  an- 
cient Israel  were  supposed  to  be. 

But  this  great  community  of  priests  is  made 
such,  in  order  to  offer  up  spiritual  sacri- 
fices. The  Jewish  sacrifices  ought  always  to 
have  been  offered  with  sjiiritual  feeling,  but 
not  often  were  they  so  offered  ;  and  had  they 
been  so  offered,  they  were  in  themselves  mate- 
rial, animal.  (Heb. 9:  10, 13, 22.)  '  Spiritual'— of- 
fered with  the  spirit,  and  not  of  a  material 
nature.  Offering  one's  self  (Rom.  12:1),  praise 
(Heb.  13: 15),  and  doiug  good,  almsgiving  (Rom. 
15:  16),  are  included  in  spiritual  sacrifices. 
Acceptable  to  God.  See  Rom.  15:  16;  12: 
1;  14:  18.  Such  sacrifices,  and  the  offering 
of  them,  are  well  pleasing  to  God.  By  Jesus 
Christ.  Some  say,  well  pleasing  throttgh 
Christ;  others,  to  offer  up  through  Christ. 
The  former  seems  preferable.  Thrilling  to 
every  child  of  God  is  the  efficacy  of  that  me- 
diation by  which  sacrifices,  so  worthless  in 
themselves,  are  made  pleasing  to  Him  who  is 
infinitely  pure. 

6.  Wherefore — for,  or  because.  Also  has 
little  manu.script  authority.  The  apostle 
proves  what  he  has  said  by  quoting  from  Isa. 
28:  16.  But  parts  of  Isaiah's  description  are 
left  out.  Compare  the  two.  In  Sion.  'Sion' 
{Zion)  was  the  southwestern   hill   on  which 


Ch.  II.] 


I.  PETER. 


27 


Behold,  I  lay  in  Sion  a  chief  corner  stone,  elect,  pre- 
cious: and  he  that  belleveth  ou  him  shall  not  be  con- 
founded. 

7  Unto  you  therefore  which  believe  he  is  precious: 
but  uuto  theiu  which  be  disobedient,  the  stone  whicii 
the  builders  disallowed,  the  same  is  made  the  head  of 
the  corner, 


Behold,  I  lay  in  Zion  a  chief  corner  stone,  elect, 

'  precious: 
And  he  that  believeth  on  ^  him  shall  not  be  put 
to  shame. 
7  3  For  you  therefore  who  believe  is  the  ^preciousness: 
but  for  such  as  disbelieve. 

The  stone  which  the  builders  rejected, 
The  same  was  made  the  head  of  the  corner ; 


1  Or,  lionorable 2  Or,  t( 3  Or,  In  your  sight 4  Or,  honour. 


Jerusalem  was  built,  and  was  sometimes  used 
for  the  entire  city.  Being  the  residence  of  the 
kings,  and  (ps.  132:  13)  the  "  habitation  "  of  Je- 
ht>vah,  it  was  the  seat  of  divine  and  of  human 
government.  There  God  laid  the  chief  cor- 
ner-stone of  the  Jewish  theocracy,  or  of  the 
house  of  David.  The  words  express,  there- 
fore, stability  of  Jewish  government;  but 
reference  to  the  Messiah  is  clear,  in  which 
nearly  all  expositors  are  agreed.  A  chief 
corner-stone — not  a  chief  corner-stone,  but 
a  stone  laid  at  the  extre^ne  angle — that  is,  a 
corner-stone.  The  context  shows  that  it  was 
to  be  a  foundation  corner-stone,  and  this  is 
distinctly  said  by  Isaiah.  Such  a  stone  sup- 
ports all  that  is  above  it.  It  binds  together 
the  two  sides;  but  this  idea,  on  which  some 
like  to  linger,  is  not  expressed  either  here,  or 
in  Isaiah.  Hence  the  pleasing  and  Scriptural 
fact  that  Jews  and  Gentiles  are  bound  together 
by  a  common  union  with  Christ  is  put  into 
Peter's  words,  not  drawn  out  of  them.  See 
Eph.  2:  20,  where  the  readers  are  said  to  be 
built  on  the  apostles  and  prophets,  as  well  as 
on  Christ.  Christians  in  general  are  not  a 
part  of  the  foundation  ;  and  this  is  a  fact  of 
very  great  importance.  That  they  are  a  part 
of  it  is  a  conception  foreign  to  the  New  Testa- 
ment, and  is  a  fruitful  source  of  error.  The 
words  in  1  Tim.  3:  15  do  not  teach  the  con- 
trary. That  the  apostles,  in  connection  with 
Christ,  are  a  part  of  the  foundation,  Christ  as 
the  corner-stone,  "the  first  and  chief  part," 
indeed,  shows  that  their  teachings  are  au- 
thoritative, and  authoritative  because  they  are 
the  voice  of  Christ  in  them.  Christ  and  the 
apostles  deliver  truth ;  we  receive  it.  See 
Bernard's  "  Progress  of  Doctrine  in  the  New 
Testament,"  p.  125,  and  elsewhere.  Elect, 
precious.  See  r>n  the  same  words  in  ver.  4. 
Believeth  on  him.  The  preposition  implies 
resting  upon  him.  See  on  1 :  8.  Shall  not 
be  confounded — be  put  to  shame  (Rom. 5: 5) ; 
that  is,  shall  receive  the  end  for  which  his 
faith  is  placed  upon  Christ— ^/inai  glory. 
7.  Unto  you  therefore  which  believe  he 


is  precious.  To  millions  of  the  elect,  accus- 
tomed to  read  only  the  English,  this  is  one  of 
the  richest  things  in  the  Epistle,  and  to  reject 
it  as  not  the  true  expression  of  the  mind  of 
the  Spirit  will  seem  like  the  ruthless  crushing 
of  a  diamond.  Yet  it  is  the  duty  of  all  to  sit 
reverently  at  the  feet  of  the  Divine  Teacher, 
and  to  receive  all  that  may  there  be  taught. 
To  the  believer,  the  preciousness  of  Christ 
will  not  be  lost,  or  in  the  least  diminished, 
even  if  it  is  not  taught  directly  in  the  words 
before  us.  Therefore— in  view  of  what  I 
have  said  relative  to  the  living  stone.  There- 
fore to  you  who  believe,  who  rely  upon  the 
stone  as  the  true  foundation,  is  'the  honour.' 
See  margin  of  Kevised  Version.  The  word 
honour  stands  in  contrast  with  the  idea  implied 
in  shall  not  be  put  to  shame,  (ver.6.)  See  Crit. 
Notes.  It  is  there  implied  that  he  who  be- 
lieveth not  shall  be  dishonored.  It  also  stands 
in  contrast  with  what  follows.  Tlius  the  con- 
trast is  twofold  :  {a)  He  that  believes  not 
shall  be  dishonored  ;  to  you,  on  the  contrary, 
who  believe,  is  the  honor,  ib)  To  you  who  be- 
lieve is  the  honor;  they,  on  the  other  hand, 
who  believe  not,  stumble  against  the  stone, 
and  so  are  dishonored.  The  apostle  speaks  of 
the  reward  which  is  conferred  upon  believers, 
not  of  what  Christ  is  to  them  ;  though  precious 
he  most  certainly  is. 

Them  which  be  disobedient— better, 
both  in  style  and  thought,  as  in  the  Revised 
Version,  such  as  disbelieve.  The  critics  adopt 
the  Greek  word  f<,r  disbelieving  (airlaTov<Tiv) , 
instead  of  that  for  the  disobedient  (aneieovvi) . 
The  unbelief  is  active,  and  more  or  less  hos- 
tile. Thus  are  contrasted  the  faith  of  Chris- 
tians and  the  disbelief  of  others.  Which  the 
builders  disallowed  (or  rejected) — which 
the  working  religionists,  the  Sci'ibes  and 
Pharisees,  who  were  very  bu«y,  and  thought 
themselves  very  skillful  in  building  a  spiritual 
house,  rejected.  Their  own  Scriptures  (ver.6) 
proved  that  the  building  would  be  useless, 
unless  God's  stone  were  used ;  but  thej'  not 
only  did  not  want  it — they  rejected  it.     The 


28 


I.  PETER. 


[Ch.  II. 


8  And  a  stone  of  stumbling,  and  a  rock  of  offence, 
even  to  them  which  stumble  at  the  word,  being  disobedi- 
ent: whereunto  also  they  were  appointed. 

9  But  ye  are  a  chosen  generation,  a  royal  priesthood, 


8  and, 

A  stone  of  stumbling,  and  a  rock  of  offence ; 
1  for  they  *  stumble  at  the  word,  being  disobedient: 

9  whereunto  also  they  were  appointed.     But  \e  are 
an  elect  race,  a  royal  priesthood,  a  holy  uaiiou,  a 


1  Gr.  who 2  Or,  stumble,  being  disobedient  to  the  word 


same — this.  It  is  a  case  not  of  mere  repeti- 
tion {the  stone  .  .  .  the  same),  but  of  empha- 
sis, this  very  stone  which  tiie  builders  rejected. 
To  a  consciously  condemned  builder  the  use 
of  the  word  was  like  thrusting  the  blade  to 
the  hilt.  Peter  quotes  from  Ps.  118:22.  Of 
what  egregious  folly  and  sin  were  the  builders 
guilty !  Compare  Matt.  7 :  24-27,  and  note 
especially  our  Lord's  own  solemn  citation  of 
the  passage,  in  presence  of  the  very  men  to 
whom  it  was  applicable.  (Matt.  21: 42.)  Is  made 
— has  become,  implying  that  he  continues  to 
be  the  head  of  the  corner.  What  the  builders 
rejected  as  a  stone  untit  to  be  used  in  the 
building  at  all,  God  caused  to  become,  by  the 
resurrection  and  glorification,  the  corner- 
stone.    See  Crit.  Notes. 

8.  And  .  .  .  offence.  'Offence'  recalls 
the  solemn  application  of  the  same  word 
(<7(cav«aAoi')  to  Peter  himself,  when  he  rebuked 
his  Master.  (M»tt.  16:  23.)  He  came  to  the  right 
view  by  severity,  administered  in  wonderful 
love.  The  Greek  word  is  originally  "a  trap- 
stick — a  bent  stick  on  which  the  bait  is  fast- 
ened, which  the  animal  strikes  against,  and 
so  springs  the  trap."  (Kobinson.)  Hence,  it 
came  to  mean  a  trap,  and  was  at  length 
easily  applied  to  whatever  was  the  cause  of 
one's  falling  morally.  Peter  quotes  from  Isa. 
8:  14.  Christ  rejected  became  ruin  to  the 
rejecters.  The  rejecters  brought  ruin  on 
themselves;  but  in  that  ruin  must  not  be 
overlooked  the  active  and  just  displeasure  of 
God.  See  Luke  10:  ?1;  2:34;  20:18.  Even 
to  them  was  unnecessarily  supplied,  and 
even  the  Revisers  supplj"  'for.'  Literally, 
who  stumble  at  the  word,  being  disobedient; 
or  (as  in  the  margin  of  the  Revised  Version), 
stumble,  being  disobedient  to  the  word.  They 
are  not  represented  as  stumbling  both  at 
Christ  and  the  word.  They  stumble  at  that 
word  which  has  respect  to  redemption  by 
Christ  as  the  only  ground  of  salvation.  See 
1  Cor.  1 :  18,  and  especially  1 :  23,  of  the  same 
Epistle.  Preaching  Christ  as  less  than  the 
corner-stone  of  all  durable  human  hopes  is 
perilous  work.  It  saves  none,  and  ruins  all 
who   like    it.      Whereunto — to   which  stum- 


bling, not  to  which  disobedience.  In  the 
original,  'stumble'  is  a  verb,  and  'being  dis- 
obedient' is  a  participle.  The  main  thought 
is  expressed  in  the  verb,  and  it  is  the  main 
thought  to  which  'whereunto'  should  be 
referred.  Appointed.  The  Greek  is  the 
same  as  is  found  in  1  Thess.  5:9:  "For  God 
hath  not  njjpointed  us  to  wrath."  They  are 
unbelieving,  which  is  a  sin;  they  stumble, 
and  though  that  also  is  a  sin,  yet  it  is  here 
viewed  as  a  punishment  of  the  unbelief,  and 
in  this  respect  God  appointed  them  to  it. 
That  one  who  persistently  refuses  to  believe 
in  Jesus  Christ  may  be  appointed  \>y  God, 
after  "much  long-suffering,"  to  the  ruin 
which  is  implied  in  stumbling,  is  an  obvious 
principle  of  his  moral  government,  and  is 
recognized  as  such  with  remarkable  calmness 
and  independence  b^'  the  sacred  writers.  See 
the  ver3'  important  words  in  Rom.  9  :  22.  The 
appointing  was  before  the  stumbling,  for  the 
verb  is  in  a  past  tense.  There  is  a  power  back 
of  the  devil's. 

9.  Another  description  of  the  readers  and 
equally  of  all  the  regenerate,  the  more  strik- 
ing in  contrast  with  that  of  the  unbelieving 
just  given.  It  is  an  additional  evidence  of 
Peter's  knowledge  of  the  Old  Testament,  for 
nearly  every  item  is  Scriptural  in  language  as 
well  as  in  thought.  A  chosen  $;eiieration, 
an  elect  race.  (isa.  43:20;  Deut.  7:  6;  i-ia. 45:  4.)  The 
original  for  chosen  is  here  used  the  fourth 
time  since  the  Epistle  opened.  The  word 
bristles  with  no  such  difficulties  that  one  need 
fear  to  use  it  often.  Applied  at  first  to  Israel 
as  a  race  chosen  by  God  from  all  other  nations, 
it  is  here  applied  to  all  Christians.  These 
have  been  chosen  out  of  the  world  to  eternal 
life.  A  royal  priesthood.  See  Ex.  19:  6, 
where  it  is  "a  kingdom  of  priests."  Peter's 
form  is  according  to  the  Sejituagint.  The 
delicate  pencil  of  John  has  given  us  a  similar 
picture  (Rer.  i:6;  6 :  lo)  in  a  different  form; 
"kings  and  priests"  in  the  Commim  Version 
which  Keil  and  Delitzsch  ("Pentateuch") 
affirm  to  be  in  the  Greek  the  correct  reading. 
But  the  correct  reading  gives  us  a  kingdom, 
priests.   Seethe  "Commentary  on  the  Revela- 


Ch.  IL] 


I.  PETER. 


29 


a  holy  iiiition,  a  peculiar  people;  that  ye  should  shew  I 
ftirtl  the  i)raises  of  him  who  hath  called  you  out  of 
darkness  int«  his  marvellous  light: 
10  Which  ia  time  past  were  not  a  people,  but  are  now  | 


people  for  God's  own  possession,  that  ye  may  shew 

forth  the  excellencies  of  him  who  called  you  out  of 

10  darkness  into  his  marvellous  light :    who  in  time 

past  were  no  people,  but  now  are  the  people  of 


tion"  (this  series),  by  Justin  A.  Smith,  D.  D. 
On  I:  6,  Ur.  Smith  says:  "The  correct  ren- 
dering of  the  Greek  in  the  word  we  here 
distinguish  is  important.  A  less  ambiguous 
translation  would  be,  made  us  to  be  a  king- 
rfow— that  is,  made  a  kingdom  of  us,  not /or 
us.  Believers  are  spoken  of  collectively  as  a 
'kingdom,'  in  the  sense  in  which  that  word  is 
so  often  used  in  the  New  Testament,  not  indi- 
vidually as  'kings.'  The  word  'priests' 
applies  to  them  individually,  as  well  as  col- 
lectively, and  has  reference  to  the  abolishing 
of  that  ancient  ritual,  in  which  approach  to 
God  must  be  always  with  priestly  interven- 
tion." All  Christians  are  priests.  They  are 
a  kingdom.  Their  priesthood  has  royalty. 
A  holy  nation,  (ex.  i9:6.)  See  on  1:  15,  16. 
A  peculiar  people,  (oeut. 7:6;  u:2.)  'Pecu- 
liar '  is  not  here  equivalent  to  odd  [oddity  may 
be  a  blotch  on  character),  but  to  owned  as 
property,  belongmg  to;  and  this  is  doubtless 
the  sense  in  which  King  James'  Revisers  used 
the  word,  peculiar  being  derived  from  the 
Latin  word  peculium  (property).  The  Greek 
is,  literally,  a  people  for  a  possession — that  is, 
designed  for  a  possession.  For  special  posses- 
sion (Farrar,  "Early  Days")  ;  for  God's  own 
possession.  (Revised  Version.)  Israel  was 
acquired  by  Jehovah  for  his  possession;  in  no 
sucli  exalted  sense  was  any  other  nation  his 
property.  So  the  readers  of  the  Epistle, 
so  all  Christians,  are  God's  possession,  ac- 
quired through  the  redeeming  work  of  Christ 
(Tit.  2:  It),  and  in  this  sense  the  unregenerate 
are  not  God's  posses.sion.  See  Eph.  1:  14; 
Acts '20:  28;  Isa.  43:  21. 

This  vivid  description  must  not  be  weak- 
ened by  the  supposition  that  it  is  merely  ideal. 
It  describes  what  Christians  are  now,  not 
what  they  will  be  either  in  the  millennium 
or  in  heaven.  So  far  as  men  are  not  what 
this  description  makes  them,  they  are  without 
evidence  that  they  have  been  born  again.  In- 
troduction of  persons  into  Christian  churches 
in  infancy  has  done  much  to  make  the  de- 
scription inapplicable;  so  also  has  hasty  re- 
ception af  adults  professing  to  believe.  The 
character  of  Christians  as  here  given  is  so 
exalted  that,  if  it  is  not  realized  in  a  commu- 
nity which  rejects  infant  church-membership, 


superficiality  in  preaching  and  method  of 
working  may  justly  be  presumed.  That 
(denoting  design)  ye  should  shew  forth, 
etc.,  by  publishing  wide.  The  praises — 
virtues  (the  meaning  of  the  Greek),  as  applied 
to  God,  is  very  uncommon.  The  singular  is 
used  in  2  Pet.  1 :  3,  and  that  also  is  applied  to 
God.  Though  holiness  is  the  term  almost 
always  used  in  the  Scriptures  for  the  purpose 
of  expressing  God's  moral  nature,  and  though 
virtus  (virtue)  was  used  by  the  Romans  to 
express,  chiefly,  mere  natural  bravery,  yet  we 
need  not  be  so  surprised  as  some  are  (Farrar 
and  Dr.  Edwin  A.  Abbott)  at  the  application 
of  the  word,  either  singular  or  plural,  to  the 
Divine  Being.  Here  it  may  be  rendered,  as 
in  the  Revised  Version,  excellencies.  See  Isa. 
43:  21.  Who  hath  called — who  called  you 
is  more  exact ;  called  at  the  time  of  your  con- 
version. It  was  God's  eff"ective  calling  through 
the  Holy  Spirit.  Out  of  darkness — dark- 
ness of  sin  and  ignorance,  leading  always  to 
misery.  (Coi.  i:is.)  Nothing  in  the  material 
universe  more  expressively  symbolizes  the 
state  of  the  unrenewed  mind.  'Out  of.'  Yet 
the  darkness  is  not  external.  His  light. 
The  natural  light  represents  the  ineffable  light 
of  God's  life.  Compare  John  1 :  4.  Marvel- 
lous— in  itself,  and  to  angels  and  saints.  Dark- 
ness! light!  Out  of!  into!  The  greatest 
change  expressed  in  the  smallest  words. 

10.  Which  (who)  in  time  past,  etc.  See 
Hos.  1  :  9,  10;  2:  28.  Speaking  of  the  state 
of  Israel  at  the  time  when  he  was  writing,  the 
prophet  says  substantially  this  :  They  are  not 
God's  people;  God  has  no  mercy  for  them,  so 
thoroughly  have  they  forsaken  the  Lord  ;  but 
the  time  will  come,  the  time  of  the  Messiah, 
when  they  will  becomeGod's  people,  and  will 
be  the  fibject  of  God's  compassion.  Poter  ap- 
plied this  to  the  readers.  They,  too,  were  once 
not  a  people.  He  does  not  say,  not  the  people 
of  God;  but  he  says,  not  a  people.  See  Crit. 
Notes.  They  were  not  even  a  ])eople,  so  want- 
ing were  they  in  oneness  of  characteristics. 
Sin  disunites  and  scatters.  As  several  inter- 
preters express  it,  they  were  a  not-people ;  hu- 
miliating, but  true.  He  speaks  of  them  as 
individuals,  and  as  a  community.  But  the 
disunited  and  scattered  ones,  brought  together 


30 


I.  PETER. 


[Ch.  II. 


the  people  of  God :   which  had  not  obtained  mercy, 
but  now  haveobtaiued  mercy. 

11  Dearly  beloved,  1  beseech  you  as  strangers  and 
pilgrims,  abstain  from  fleslily  lusts,  which  war  agaiust 
the  soul ; 

12  Having  your  conversation  honest  among  the  Gen- 


God:  wlio  had  not  obtained  mercy,  but  now  have 
obtained  mercy. 

11  Beloved,  I  beseech  you  as  sojourners  and  pilgrims, 
to  abstaili  from  lieshly  lusts,  which  war  again.sl  the 

12  soul;  having  your  behaviour  seemly  among  the  Gen- 


by  the  spiritual  change  which  each  has  re- 
ceived through  the  ransom  paid  by  Christ,  are 
now  a  people,  and  more  —  they  are  God's 
people.  It  is  equally  true  that  once  they 
"were  in  the  condition  of  those  that  have 
received  no  mercy;  but  now  ye  did  receive 
mercy."  (Lillie.)  The  public  prayers  of  the 
German  missionary,  Dr.  J.  G.  Oncken,  offered 
during  his  visit  to  this  country,  were  charac- 
terized by  the  outpouring  of  fervent  praise  for 
the  amazing  change  which  grace  had  wrought 
upon  the  Christians  present.  Peter  is  here 
virtually  exhorting  the  saints  of  Asia  Minor 
to  extol  the  grace  which  wrought  a  similar 
change  upon  themselves. 


Ch.  2  :  11—4:  6.  Second  Series  of  Ex- 
hortations. 

This  series,  speaking  generally,  pertains  to 
relations  to  the  world  without;  embracing 
particularly,  relation  to  (a)  rulers;  (6)  mas- 
ters; (c)  husbands;  {d)  wives;  (e)  persecu- 
tors— a  classification  which  must  be  taken  as 
only  in  part  correct,  for  the  thoughts  of  the 
several  divisions  are  not  a  little  intermingled  ; 
and  in  the  exhortations  to  husbands,  both  the 
husbands  and  the  wives  are  supposed  to  be 
members  of  the  church. 

11, 12.  Preliminary  General  Exhorta- 
tions. Dearly  beloved,  ^e^verf  is  more  cor- 
rect ;  and  such  everywhere  else  in  Peter's  Epis- 
tles istherendering.  Very  tender  istheaddress, 
more  like  the  nature  of  John  than  of  Peter; 
but  Peter's  nature  has  been  overmatched 
by  grace.  I  beseech  (you);  tenderness  still, 
not  prelatical  lordliness  ;  real,  not  assumed  for 
effect,  which  is  possible  along  with  great  ar- 
rogance of  power.  As  strangers  and  pil- 
grims— as  being  such,  as  those  who  know  that 
they  are  such.  As  to  the  former  word,  see  on 
1 :  1.  The  two  Greek  words,  which  here  have 
a  figurative  meaning,  are  used  in  nearly  the 
same  sense — that  of  sojotirners  in  the  world, 
liavingno  right  of  citizenship,  not  permanent 
residents.  Fleshly  lusts.  Compare  the  ex- 
hortation in  1 :  14;  2:  1,  and  see  similar  forms 
of  expression  in  Gal.  5:  16;  Eph.  2:3;  2  Pet. 


2 :  18.  '  Lusts  '  — sinful  desires  in  general,  in- 
cluding, doubtless,  unclennness  or  hnpii-ity, 
then  so  painfully  common  in  all  classes  of  so- 
ciety, from  the  lowest  to  the  highest  (so  pain- 
fully common  now),  that  the  pure,  in  the 
sense  to  which  Peter  refers,  were,  probably, 
exceptions.  'Fleshly'  —  carnal;  so  called 
because  they  proceed  from  our  corrupt  nature. 
It  is  a  figurative  use  of  the  word.  The  flesh 
was  indeed  conceived  as  in  some  sense  the 
occasion  of  wrong  desires,  but  strictly  the 
desires  are  desires  of  the  soul,  not  of  the  mate- 
rial nature;  and  fleshly  desires  are  desires  of 
the  soul  viewed  as  unregenerate.  The  readers 
are  a  holy  nation  (ver. 9),  but  they  have  not 
become  superior  to  the  necessity'  of  exhorta- 
tion. Abstain — literally,  hold  yourselves  off 
fro^n.  This  I  exhort  you  to  do  as  persons 
who  are  not  citizens  of  this  world,  who  belong 
to  a  commonwealth  which  is  in  heaven 
(rhii.  3:  20);  a  motive  the  strength  of  which  can 
be  felt  only  by  those  who  are  sojourners. 
Which  war.  This  military  term  is  used  also 
by  James  (*;  1),  and  by  Paul  (Rom.  7:  23),  war- 
ring against.  Sinful  desires  are  not  a  besieg- 
ing army  waiting  for  surrender,  but  are  foes  of 
merciless  activity'.  Against  the  soul.  If 
sinful  desires  are  desires  of  the  soul,  how  can 
they  be  said  to  war  against  the  soul?  They 
are  viewed  by  the  apostle  as  having  their  seat 
outside  the  soul — that  is,  in  the  flesh  ;  and  the 
soul  is  viewed  as  the  immortal,  spiritual  part 
of  man.  It  was  possible  for  the  readers  to  re- 
lapse, and  the  apostle's  exhortation  is  to  be  a 
means  of  keeping  them.  Several  hundred 
years  before  Peter's  time,  a  Greek  philosopher, 
who  had  no  written  revelation,  wrote  of  an 
immortal battlehetv/een  rightand  wrong.'  The 
"grandeur"  of  the  conception  is  second  only 
to  that  of  the  Scripture. 

Verse  12  enforces  the  exhortation  of  ver.  11 
by  the  consideration  that  God  may  come  to  be 
glorified  by  the  Gentiles,  who  shall  have  been 
converted  through  the  influence  of  their  holy 
walk.  Conversation — course o,' life,  (ims, is.) 
Honest — literally,  beautiful.  It  is  not.  beau- 
tiful cotirse  of  life,   which    might,    perhaps, 


1  Plato,  "Against  the  Atheists."    See  Lewis'  ed.,  1845,  p.  68,  line  12. 


Ch.  II.] 


I.  PETER. 


31 


tiles:  that,  whereas  they  speak  against  you  as  evil 
doers,  they  may  by  your  good  works,  which  they  shall 
behold,  glorify  God  in  the  day  of  visitation. 

13  Submit  yourselves  to  every  ordinance  of  man  for 
the  Lord's  sake :  whether  it  be  to  the  king,  as  supreme  ; 


tiles:  that,  wherein  they  speak  against  you  as  evil- 
doers, they  may  by  your  good  works,  which  they 
behold,  glorify  (iod  in  the  day  of   visitation. 
13      Be  subject  to  every  i  ordinance  of  man  for  the 


1  Gr,  creation. 


refer  only  to  a  day' s  course  of  life,  or  a  week's, 
but  it  is,  having  your  course  of  life  beautiful, 
which  can  mean  nothing  less  than  that  their 
entire  course  of  life  must  be  beautiful.  The 
Revised  Version  renders  seon^y,  but  it  renders 
the  same  word  in  the  latter  part  of  the  verse, 
good.  A  life  may  be  beautiful  in  the  sense  in 
which  the  word  was  used  by  ancient  Greek 
philosophy-,  without  being  morally  good.  The 
1  ife  en  joined  by  Peter  is  far  better  tlian  the  beau 
tiful  life  extolled  by  the  Greeks.  Gentiles, 
living  under  the  Roman  government,  were  the 
most  numerous  of  the  inhabitants  living  in  the 
region  to  which  the  Epistle  was  sent.  The 
form  of  the  allusion  to  Gentiles  is  one  of  the 
grounds  for  supposing  that  the  majority  of  the 
readers  were  Jews.  Christianity  raises  no  im- 
penetrable barrier  between  the  regenerate  and 
the  men  of  the  world  (consider  the  necessary 
relations  of  the  two  classes  in  business  and 
social  life),  but  it  is  justly  inexorable  in  its 
demand  that  the  lives  of  the  former  shall  in 
no  degree  be  modeled  by  the  principles  of  the 
latter.  The  principles  which  underlie  the 
business,  politics,  and  pleasures  of  the  world, 
are  too  corrupt  to  be  used  by  men  of  heavenly 
birth.  Spiritual  alliance  with  God,  and  acting 
upon  such  principles,  are  as  impossible  as  for 
"the  fountain"  to  "send  forth  from  the  same 
opening  sweet  water  and  bitter."  (James  3:  u, 
Rev.  ver.)  Professious  of  such  alliance,  while 
acting  upon  such  principles,  are  worthless, 
and  the  sooner  either  the  principles  or  the 
professions  are  renounced,  the  better.  That 
whereas,  etc.  So  that,  in  what  they  speak 
against  you  as  evildoers,  they,  when  beholding, 
may,  etc.  As  as  being,  evil  doers.  The 
Ciiristians  were  slandered  by  the  unconverted 
Gentiles.  They  were  misunderstood.  "If  in 
hot  climates  the  long  absence  of  rain  brought 
on  a  drought;  if  in  Egypt  the  Nile  failed  to 
irrigate  the  fields;  if  in  Rome  the  Tiber  over- 
flowed its  banks;  if  a  contagious  disease  was 
raging;  if  an  earthquake,  a  famine,  or  any 
other  public  calamity  occurred,  the  popular 
rage  was  easily  turned  against  the  Christians." 
(Neander. )  According  to  the  same  historian, 
Augustine  reports  that  it  became  a  proverb  in 


North  Africa,  "  If  there  is  no  rain,  tax  it  on 
the  Christians."  Though  referring  to  a  later 
time,  the  proverb  throws  light  upon  the  words 
of  Peter.  If  the  readers  lead  a  life  of  holi- 
ness ("good  works")  before  their  slanderers, 
these  will  be  so  changed  that  in  the  very  .-.ame 
things  in  which  tliey  misunderstand  and 
malign  them,  they  will  at  length  be  led  to 
praise  God.  Behold— a  strong  word,  one 
which  implies  sharp  observation  and  con- 
templation; not  mere  seeing,  for  which  the 
Greek  has  another  word.  Day  of  visitation. 
In  Job  10:  12,  and  Luke  19:  44,  these  words 
are  used  to  express  God's  favor;  in  Isa.  10:  3, 
and  many  other  places,  God's  displeasure. 
Should  God  have  mercy  upon  their  slan- 
derers, they  will  praise  him  for  that  in  you 
of  which  they  now  sjjeak  so  unjustly.  If  the 
words  are  used  in  the  latter  sense,  the  slan- 
derers are  represented  as  the  unwilling  means 
of  glorifying  God  when  the  day  of  punish- 
ment comes. 

13,  14.  First  Exhortation  (particular). 

The  general  exhortation  of  ver.  11,  enforced 
in  ver.  12,  is  now  resolved  into  particulars. 
First :  Submission  to  the  civil  piower.  Sub- 
mit yourselves— so  some  translate;  others, 
be  subject.  The  submission  must  be  voluntary, 
not  yielded  with  reluctance.  See  Crit.  Notes. 
To  every  ordinance  of  man  —  to  every 
human  institution — that  is,  every  institution 
originating  with  men;  a  comprehensive  di- 
rection applicable  to  the  citizen,  the  servant 
(ver.  18),  and  to  the  wife  (s:  i).  Applied  to  the 
citizen,  it  requires  him  to  render  obedience  to 
the  civil  power.  It  was  possible  that  some  of 
the  Christians  might  be  "contentiously  con- 
scientious." They  might  refuse  to  do  what  it 
would  not  be  sinful  to  do.  Such  instances 
are  known  to  have  occurred.  See  Neander, 
"Church  History."  Such  superfluity  of  con- 
scientiousness it  was  important  to  prevent,  lest 
thechargeof  beingevil  doersshould  be  just.  It 
was  not  necessary  for  Peter'spurpose  to  remind 
them  of  the  possible  existence  of  such  civil 
requirements  as  it  would  be  sinful  to  obey. 
His  opinion  concerning  that  poiiit  may  be 
seen  in  Acts  4:  18-20.     His  present  silence  is 


32 


I.  PETER. 


[Ch.  IL 


14  Or  unto  governors,  as  unto  them  that  are  sent  by 
him  for  the  punishment  of  evil  doers,  and  for  the 
praise  of  them  that  do  well. 

15  For  so  is  the  will  of  God,  that  with  well  doing  ye 
may  put  to  silence  the  ignorance  of  foolish  men  : 

16  As  free,  and  not  using  your  liberty  for  a  cloak  of 
maliciousness,  but  as  the  servants  of  God. 


Lord's  sake:  whether  it  be  to  the  king,  as  supreme; 

14  or  unto  governors,  as  sent  i  by  him  for  vengeance 
on  evil-doers  and  for  praise  to  them  that  do  well. 

15  For  so  is  the  will  of  God,  that  by  well-<ioing  ye 
should  put  to  silence  the  ignorance  of  f(iolish  men  : 

16  as  free,  and  not  *  using  your  freedom  for  a  cloak  of 

17  *  wickedness,  but  as  bondservants  of  God.    Honour 


1  Gr.  through 2  Gr.  having 3  Or,  malice. 


not  the  result  of  greater  conservatism.  He  is 
older,  indeed,  but  he  has  as  much  natural 
courage  as  ever,  and  a  good  deal  more  grace. 
If  by  submitting  to  every  ordinance  of  man 
he  meant  submitting  even  if  it  involved  com- 
mission of  sin,  why  did  he  not  save  himself 
from  martyrdom?  Compare  Paul's  view  in 
the  very  important  passages,  Kom.  13:  1-5. 
The  relation  of  Christians  to  civil  government 
involves  questions  of  the  highest  importance. 
For  the  Lord's  sake — the  best  of  motives. 
'  Lord,'  '  Christ'  ;  for  both  by  Peter  and  Paul 
the  word  is  almost  always  used  in  reference 
to  Christ.  Whether,  etc.  The  king  in  this 
case  is  the  Koman  emperor.  As  supreme — 
as  one  who  is  supreme.  His  superiority  in 
rank,  etc.,  is  a  motive  (as)  why  you  should 
submit.  It  implies  sovereignty  over  all 
other  rulers  of  the  Roman  empire,  as  well  as 
over  the  people.  "Whether  the  government 
is  a  monarchy  or  a  republic  is  not  the  ques- 
tion. "The  powers  that  be  are  ordained  of 
God."  (Rom.  13:1.)  Government,  not  neces- 
sarily the  form  of  it,  is  a  divine  ordinance. 
Governors — rulers  who  presided  over  Roman 
provinces.  Representatives  of  the  king,  they, 
too,  should  be  obeyed.  They  are  sent  to 
maintain  the  government,  and  that  can  be 
done  only  by  punishing  {vengeance)  those 
who  refuse  allegiance,  and  by  commending 
{praise)  those  who  are  loyal.  While  the 
method  of  dealing  with  criminals  should  not 
be  unnecessarily  harsh,  it  ought  not  to  be  so 
mild  as  to  lose  the  character  of  punishment. 
The  fiendishness  of  secret  attempts  to  take  the 
life  of  rulers,  and  to  demolish  public  build- 
ings, deserves  something  much  severer  than 
is  meted  out  to  common  criminals. 

15.  For  introduces  a  reason  why  they 
should  submit  (rer.  is)  to  the  ordinances  of 
men — namely,  that  the  slanderers,  even  if 
not  led  to  glorify  God,  may  at  least  be  made  to 
stop  their  slandering.  For  so  is— for  the  will 
of  God  is  such.  What  is  the  will  of  God? 
Neither  the  well-doing,  nor  the  pvtting  to 
silence  the  ignorance  of  foolish  meyi,  but  both 


combined  into  one — i.  c,  putting  to  silence  by 
well-doing.  God's  will  should  be  sufficient  to 
determine  their  course.  No  false  views  of 
freedom  must  be  permitted  to  make  them 
disloyal.  Modern  communism  was  not 
spawned  from  such  words  as  these.  Well- 
doing— in  their  general  mode  of  life,  but 
especially  by  obedience  to  rulers.  Put  to 
silence — primary  meaning,  "to  muzzle,  as 
oxen  treading  out  grain."  (i  Tim. 5:  is.)  "  Biit 
when  the  Pharisees  had  heard  that  he  had 
put  the  Sadducees  to  silence"  ;  muzzled  them. 
(Matt.22:  34.)  The  plain  meaning  is,  stop  the 
mouth,  so  that  the  objector  finds  himself 
unable  to  reply.  The  ignorance — ignor- 
ance begotten  of  culpable  prejudice  against 
the  truth,  as  illustrated  in  the  life  of  the 
Christians.  Of  foolish  men— of  the  foolish 
men.  The  article  points  out  the  slandering 
Gentiles  of  ver.  12.  Fools  of  this  sort  have 
not  all  died  off. 

16.  Still  anxious  to  keep  them  loyal  to 
rulers,  that  the  religion  which  they  profess 
may  not  be  dishonored.  Whether  the  con- 
nection is  with  ver.  13,  or  with  ver.  14,  or 
with  ver.  17,  is  not  easily  decided  ;  with  the 
finst  is  most  probable.  Submit  (ver.  is)  as  free. 
Free,  though  required  to  submit.  Freedom 
and  loyalty  to  rulers  may  co-exist.  Only 
when,  in  its  submission  to  rulers,  the  soul 
disobej's  God,  is  it  in  bondage.  And  besides, 
in  submitting  to  government  they  are  free 
because  they  recognize  government  as  ap- 
pointed by  God.  Your  liberty— the  freedom 
implied  in  the  word  'free.'  Both  tlie  Common 
and  the  Revised  Versions  supply  'j-our'  with- 
out necessity.  As  free,  and  not  using  the 
freedom — a  needful  caution.  For  a  cloak — 
as  a  cloak,  though  some  consider  that  as 
should  be  connected  with  using — as  free,  and 
not  as  using  the  freedom,  etc.  They  must 
not  use  the  freedom  for  a  coverh^g  of  wicked- 
ness. See  Gal.  5 :  13 ;  2  Pet.  2:  19.  As  the 
I  servants  of  God — as  being,  as  knowing  that 
I  you  are  God's  servants.  This  is  tlie  positive, 
1  and  of  course    the   stronger,   representation. 


Ch.  II.] 


I.  PETER. 


33 


17  Honour  all  men.     Love  the  brotherhood.    Fear 
God.    Honour  the  king. 

18  Servants,  be  subject  to  >/our  masters  with  all  fear ; 
not  only  to  the  good  and  gentle,  but  also  to  the  froward. 


all  men.   Love  the  brotherhood.  Fear  God.    Honour 
the  king. 
18      1  Servants,  be  in  subjection  to  your  masters  with 
all  fear ;  not  only  to  the  good  and  gentle,  but  also 


1  Gr.  Household  tervantt. 


They  must  not  only  (negatively)  not  attempt 
toliide  wickedness  by  boastingof  tlieirfreedum 
(Hutlier),  but  they  must  be  as  God's  servatds. 
No  word  in  the  Greek  tongue  (ioOAot,  slaves) 
could  have  more  strongly  expressed  the  duty 
of  being  entirely  subject  to  God.  If  the 
application  of  the  term  to  Christians  is  not 
pleasant,  it  is  because  the  word,  as  applied  to 
those  held  in  bondage  to  men,  so  often  sug- 
gests degradation  and  injustice.  Used  in 
reference  to  Christians,  it  implies  neither, 
but  expresses  only,  or  chiefly,  the  rendering 
of  absolute,  unconditional  service.  The  Re- 
vised Version  uses  the  strong  word  bond- 
servants.  Elsewhere  we  learn  that  the  service 
as  required  is  just,  and  as  rendered,  is  cordial ; 
but  these  are  not  expressed  by  the  word  itself 
17.  Closing  the  section  which  began  at  ver. 
11.  It  is  a  fine  specimen  of  rapid,  condensed 
thinking.  It  is  like  a  quick,  powerful  closing 
of  orchestral  music.  The  apostle  ascends 
from  men  in  general  to  men  of  spiritual 
relationship;  from  these  he  ascends  to  God 
himself,  and  ends  by  dropping  to  the  key-note : 
'Honor  the  king.'  Honour  all  men — not 
humanity,  but  men,  and  men  without  excep- 
tion are  to  be  honored.  Wealth,  oflSce,  and 
learning  may  deserve  respect,  especially  the 
last;  but  Peter  has  no  thought  of  them  here. 
Men  are  the  work  of  God — that  is  the  chief 
reason  why  they  are  to  be  honored.  Honor 
the  lowest  of  them,  which  can  be  done  by 
helping  them  up.  Love  the  brotherhood 
— the  entire  Christian  body — that  is,  all  Cliris- 
tians.  These  are  supposed  to  be  members  of 
Christian  churches;  yet,  as  this  is  not  univer- 
sally the  case,  the  love  must  not  be  restricted 
to  such ;  and  therefore  it  need  not,  it  must 
not,  be  restricted  to  denominatif)nal  lines. 
True  Christian  love  for  the  universal  brother- 
hood of  Christians  should  be  conscientiously 
cultivated,  which  is  possible  in  connection 
with  inflexible  adherence  to  the  truths  and 
ordinances  of  Christianity.  Christian  love 
is  not  inconsistent  with  vigorous  defense  of 
truth,  nor  even  with  sharp  invective  against 
bold  and  persistent  teachers  of  fatal  error. 
See  Matt.  2:3;  2  Pet.  2:  1-3,  17,  18;  Jude  4, 


8,  11-13.  Compare  Rom.  10:  1  with  liom.  IG: 
17,  18.  But  controversy  among  those  who 
were  alike  begotten  to  the  living  hope  should 
be  conducted  with  delicate  respect  for  one 
another's  conscientious,  though  perhaps  un- 
founded, convictions.  Christ  says,  "Love 
your  enemies"  (Matt.5:44);  Peter  says  nothing 
to  the  contrary.  Fear  God — reverence  him. 
It  includes  love ;  but  in  contrast  with  honoring 
men  and  the  king,  the  apostle  enjoins  awe  in 
view  of  God's  superiority  over  all.  It  im- 
plies humility.  Honour  the  king.  See  on 
ver.  13. 

18.  Second  Exhortation  (particular). 
This  is  included  under  the  general  exhortation 
of  ver.  13.  In  that,  all  are  exhorted  to  submit 
to  every  human  institution;  here  is  enjoined 
upon  servants  submission  to  tiieir  masters. 
Servants — house-servants  (oixtTat,  pertaining 
to  the  house;  not  the  stronger  term  4oOAot,  bond- 
servants, slaves,  used  in  ver.  IG).  Both  words, 
however,  v/ere  applied  to  persons  held  in  in- 
voluntary servitude.  Yet  some  house-.servants 
may  have  been  freemen.  Slavery  existed  in 
the  times  of  the  apostles,  and  had  long  ex- 
isted. It  was  allowed  by  the  Roman  govern- 
ment; and  whatever  may  have  been  the 
conviction  of  individuals  relative  to  its 
wrongfulness,  no  general  and  active  combina- 
tion against  it  had  arisen.  It  was  prevailing 
in  the  region  to  which  this  Epistle  was  sent. 
Yet  itlave  is  used  but  once  iu  the  Common 
Version  '"Vew  Testamenf),  and  hut  once  in  the 
Common  Version  (Old  Testament,;  servant, 
as  in  the  passage  before  us,  being  preferred. 
The  Revised  Version  uses  for  the  same  Greek 
word  (fiouAot)  servant  in  ^laU.  8:  0,  but  bond- 
servant in  2:  16,  of  our  Epistle.  That  all 
these  servants  were  slaves  cannot  be  jjroved  ; 
that  none  of  them  were  slaves  is  entirely  im- 
probable; that  a  large  majority  of  them  wore 
slaves  is  almoet  certain.  See  the  context,  and 
Eph.  6:  5-9;  Col.  3 :  22;  4:  1;  1  Tim.  6:  1,2; 
Tit.  2:  9,  10;  and  the  Epistle  to  Philemon. 
That  Onesimus  had  been  a  slave  would  be 
conceded  by  all  interpreters.  See  Hncketton 
the  Epistle.  With  all  fear— in  fenr  of  ofl^end- 
ing  their  masters,  yet  not  with  slavish  fear, 


34 


I.  PETER. 


[Ch.  II. 


19  For  this  /.v  thankworthy,  if  a  aian  for  conscience 
toward  Uod  endure  grief,  sufl'eriug  wrougfully. 

20  For  what  glory  is  it,  if,  when  ye  be  biifl'eted  for 


19  to  tlie  froward.     For  this  is  i  acceptable,  if  for  con- 
science-toward  God  a  man  endureth  griefs,  sutt'er- 

20  ing  wrongfully.     For  what  glory  is  it,  if,  when  ye 
siu,andarebutfeted/ori<,ye  shall  take  it  patiently? 


1  Gr.  grace 2  Gr.  o/. 


slaves  though  they  were — for  they  are  Chris-  I 
tians;  but  with  fear  pervaded  by  fear  of  God.  | 
(i:  17.)  '  All  fear' ;  fear  at  every  point  where 
It  would  be  necessary,  in  order  to  secure  what 
the  apostle  here  requires  them  to  do.  The 
good — the  kind.  The  froward — the  crooked, 
that  is,  the  perverse,  fretful,  easily  angered. 
"  Untoward'  is  the  translation  in  Acts  2  :  40, 
and  "crooked"  in  Phil.  3:  15  (Common  Ver- 
sion) ;  more  consistently  in  the  Revised  Ver- 
sion, crooked  in  both  places,  but  inconsistently 
with  the  rendering  here.  The  character  of  the 
master,  whether  marked  by  kindness,  or  by 
severity,  is  not  to  be  the  standard  by  which 
the  conduct  of  the  servants  is  to  be  governed. 
They  are  to  submit  to  their  masters  for  the 
sake  of  One  who  is  far  above  their  masters, 
yet  took  upon  him  the  form  of  a  bond-servant. 
(5oOAo;.  Phil.  2:  7.)  They  are  to  regard  them- 
selves as  submitting  to  God  rather  than  to 
men.  We  shall  tail  to  appreciate  the  spirit 
of  this  inspired  direction  unless  this  is  borne 
in  luind.  See  Eph.  0:  5-7;  Col.  3:  22-24; 
Tit.  2:  10. 

This  exhortation  to  servants  no  more  im- 
plies approval  of  slavery  than  the  command 
to  submit  to  the  king  implies  approval  of 
monarchy  in  distinction  from  republicanism. 
The  direction  to  submit  was  eminently  wise, 
as  the  state  of  society  was  at  that  time.  But 
while  such  wore  the  directions  for  the  time 
being,  Christianity  contemplated,  by  the 
equality  in  Christ  which  it  taught  (icor.u:  13; 

Gal.  3:  28;  Philemon  16 ;  Col.  4:  !),  the  final  TCmOVal  of 

slavery  from  the  world.  To  Christianity  is 
due  the  removal  thus  far.  In  his  translation 
of  Paul's  Epistle  to  Philemon,  Dr.  Hackett 
uses  servant  instead  of  slave;   yet  he  has  no 


1  "  Slave,"  he  says  in  a  note,  "  (softened  from  sklave, 
and  originally  a  national  appellation,  sklavonic,  or 
Sclavonic),  is  comparatively  a  modern  word  in  our  lan- 
guage, and  altogether  too  restricted  to  represent  the 
Greek  SoCXot."  Dr.  T.  J.  Conant  says  on  Matt.  8:9: 
"The  V!  or  A  servant  has,  in  English,  the  same  extent  of 
application  as  the  Greek  word  6oOAo?.  The  latter 
(properly  a  bondman,  a  slave,  from  fie<o,  to  bind),  is 
often  employed  where  the  English  word  hondman  or 
xlnve  would  be  inappropriate.  It  is  nsed,  for  example, 
AS  an  expression  of  unlimited  devotion  to  another's 


doubt  that   Onesimus   was    a    fugitive    from 
slavery. 1 

19,  20.  From  ver.  19  to  the  close  of  the 
chapter,  the  apostle  enforces  the  duty  ex- 
pressed in  ver.  18,  chiefly  by  the  duty  of  sub- 
mission to  masters  whose  treatment  of  them  is 
severe.  It  is  enforced  by  two  considerations  : 
1.  God's  approval ;  2.  Christ's  example.  The 
former  is  taught  in  the  verses  before  us.  For 
this  is  thankworthy — what  follows  in  the 
same  verse.  The  original  of 'thankworthy  ' 
is  a  noun,  and  is  often  rendered  grace,  as  in 
the  margin  of  the  Revised  Version.  But  some 
insist  that  it  here  means  praise.  For  this  is 
praise — that  is,  an  object  of  praise.  The  mean- 
ing may  be  as  follows  :  For  if  a  man  for  con- 
science toward  God  endure  grief,  suffering 
wrongfully — this  is  grace — that  is,  it  shows 
God's  grace  toward  him  ;  or,  it  conciliates  the 
favor  of  God  toward  him.  If  a  man — if  any 
one.  For  conscience  toward  God.  Some 
say  :  "  The  knowledge  of  God  concerning  us," 
because  God  knows  your  sufferings ;  but  the 
better  view  is  that  which  makes  it  refer  to 
one's  knowledge  of  God.  The  sense,  then,  is 
this:  If  through  one's  knowledge  of  God,  as 
the  Being  who  takes  cognizance  of  all  one's 
sufferings,  one  endures,  bears  up  under,  in- 
stead of  sinking.  Grief— grievances.  Suf- 
fering wrongfully  ;  allusion  to  such  masters 
as  miglit  indulge  in  severity.  It  was  the  pos- 
sible severity  which  would  lead  to  the  griev- 
ances. 

Heaven  me  such  uses  send, 
Not  to  pick  bad  from  bad  ;  but,  by  bad  mend. 

20.  For  what  glory— a  strong  denial  that 
there  is  any  glory  at  all  in  so  doing.  Buf- 
feted.   The  related  noun  means  a  box  on  the 

will ;  and  this  of  his  own  free  choice,  and  in  the  most 
honorable  relations.  ...  It  is  necessary  in  translating 
to  employ  a  term  that  has  the  same  comprehension  as 
the  Greek  term.  Compare,  e.  g.,"  [Luke]  "  17  :  7-10.  .  .  . 
ver.  10:  Say  we  are  unprofitable  servants;  unprofitable 
bondmen  or  slaves  would  not  express  the  meaning."  In 
his  "  Authorized  Version,"  Trench  has  a  paragraph 
upon  the  meaning  of  SoOAoi  (servants),  from  which  it  is 
clear  that  his  view  is  substantially  the  same  as  that  of 
Hackett  and  Conant. 


Ch.  II.] 


I.  PETER. 


85 


your  faults,  ye  shall  take  it  patiently?  but  if,  when  ye 
do  well,  and  suffer  /or  il,  ye  t.ike  it  patiently,  this  is 
acceptalik'  with  (iod. 

21  l'"or  oven  hereunto  were  ye  called:  because  Christ 
also  sulft>rcd  for  us,  leaving  us  an  example,  that  ye 
should  follow  his  steps: 

22  Who  did  no  sin,  neither  was  guile  found  in  bis 
mouth : 


but  if  when  ye  do  well  and  sulTer  for  il,  ye  shall 

21  take  it  patiently,  this  is  >  acceptable  "with  (iod.  For 
heriiinio  were  ye  called:  because  Christ  also  suf- 
fered   for  you,   leavii>(j;   you   an   example,   that  yc 

22  should  follow  bis  steps:    who  did  no  sin,  neither 


1  Or.  grace. 


ear,  and  so  the  verb  means  to  give  a  box  on  the 
ear.  Sometimes  the  smiting  was  done  with 
the  fist.  Many  of  these  Christian  servants 
were  doubtless  made  to  feel,  practically,  the 
ctj^mological  meaning  of  the  word;  but  the 
term  was  sometimes  used  to  express  a  wider 
range  of  abuse.  For  your  faults — the  entire 
clause,  more  exactly,  if  dointj  ivrong  and  being 
buffeted;  yet  the  abusive  treatment  is  sup- 
posed to  be  caused  by  the  wrong  doing. 
'Doing  wrong'  is  here,  literally,  missing  the 
■mark— a,  significant  way  of  expressing  the  act 
of  committing  sin.  Take  patiently — hear 
up  under.  It  has  essentially  the  same  mean- 
ing as  endure,  in  ver.  19.  Acceptable  with 
God.  In  the  Greek  it  is  the  word  for  grace, 
as  ver.  19  (^''thankworthy"  ) ;  this  is  grace,  and 
the  word  must  have  the  same  meaning  as 
there.  Notice  the  addition,  'with  God.' 
Bearing  up  under  abuse  may  be  the  result  of 
natural  heroism,  or  of  philosophic  pride.  As 
enjoined  by  Peter,  it  is  a  virtue  of  heavenly 
birth. 

21.  This  enforces  the  duty  (ver.  is)  by  the 
example  of  Christ.  They  should  bear  up 
under  the  sufferings  inflicted  by  masters,  inas- 
much as  Christ  suffered  for  them  ;  and  he 
suflTered  fi)r  them  without  sin,  patiently,  and 
as  their  substitute.  See  Crit.  Notes.  Even 
—  unnecessarily  inserted.  Hereunto  —  not 
unto  slavery  ;  not,  exclusively,  unto  suffering, 
hut  unto  patience  under  suffering.  Called. 
See  Acts  14:  22;  Rom.  8:  28-30;  1  Thess. 
3:3.  It  is  only  servants  to  whom  he  refers, 
yet  the  spirit  of  the  words  is  applicable  to  all 
to  whom  the  Epistle  was  sent.  (3:8,9.)  The 
calling  implies  divine  purpo.se,  but  divine 
purpose  relative  to  the  patience  enjoined,  and 
not  also  relative  to  the  suff"erings  inflicted, 
would  have  been  poor  comfort.  The  Chris- 
tian who  believes  suff'ering  to  be  only  the 
result  of  natural  law,  or  man's  wickedness,  or 
the  devil's  malignity,  surrenders  himself  so 
far,  however  ignorantly,  to  one  of  the  most 
pestiferous  principles  of  Paganism.  "God 
has  nothing  to  do  with  it" —  a  very  common 


saying— is  not  the  teaching  of  Christianity. 
See  what  this  same  apostle  taught  on  the  Day 
of  Pentecost  concerning  God's  purpose  rela- 
tive to  Christ's  crucifixion.  (Act32:23.)  Man's 
wickedness,  always  committed  freely,  is  part 
of  the  good  man's  schooling.  The  point  of 
harmony  between  man's  freedom  in  wrong 
doing  and  God's  purpose  eludes  us.  Here 
every  man  is  an  agnostic.  Denying  the  exist- 
ence of  such  a  point  is  easy,  but  the  ditBculty  is 
not  thereby  removed.  To  the  sharper  sight 
of  the  next  life  that  may  be  one  of  the  things 
brought  within  its  angle;  it  nuiy  not  be.  It 
may  not  be  visible  in  the  brightest  light  of 
eternity.  Because.  This  assigns  the  rea-on 
why  these  Christian  servants  are  called  to 
suffer — namely,  Christ  also  sutfered.  It  is 
conceivable  that  Christ  might  have  passed 
through  the  world  without  suffering,  but  he 
.suffered.  Peter  sends  the  argument  home  by 
adding,/o7-  you — for  us,  in  Common  Version, 
but  in  Revised  Version  after  the  more  ap- 
proved Greek — for  your  good,  or  in  your 
stead.  Concerning  the  meaning  of  the  prepo- 
sition— that  is,  whether  it  implies  substitution 
— see  Crit.  Note.  Leaving  us.  Here,  also,  a 
better  reading  requires  you;  leaving  behind,  a 
clear  allusion  to  the  Lord's  ascension.  An 
example.  The  word  means  literally  a  copy 
to  be  followed  in  writing.  As  a  child  learns 
to  write  by  iinitating  the  copy  at  the  head  of 
the  page,  so  we  must  imitate  the  suffering 
Christ  by  suffering  ourselves,  not  complaining 
because  we  are  not  allowed  to  choose  the 
kind,  but  accepting  the  kind  which  God 
gives.  Follow  his  steps — a  change  of  figure 
which  rhetorical  precision  would  condemn. 
They  are  to  imitate  the  copy  that  they  may 
follow  upon  bis  footsteps.  See  the  same  figure 
in  Rom.  4:  12.  Both  figures  being  dropped, 
the  simple  form  is,  leaving  an  example  for 
you  to  follow. 

22.  Who  did  no  sin— the  first  fact  in  the 
suffering  Redeemer's  case.  Jesus  suffered, 
not  as  a  wrong  doer,  but  as  a  sinless  one,  which 
makes  appeal  toservants  yet  stronger.  Though 


36 


I.  PETER. 


[Ch.  II. 


23  Who,  when  he  was  reviled,  reviled  not  again ; 
when  he  sultered,  he  threatened  not;  but  committed 
himself  to  him  that  judgeth  righteously: 


23  was  guile  found  in  his  mouth  :  who,  when  he  was 
reviled,  roviled  not  again  ;  when  he  suffered,  threat- 
ened not;  but.  committed  '^himself  to  him  who  judg- 


1  Or,  hit  cause. 


Peter  supposed  them  to  be  innocent  under  suf- 
fering, yet  in  this  representation  of  Christ's 
sinlesaness,  there  is  an  indirect  allusion  to 
their  own  want  of  sinlessness.  The  words 
are  still  another  evidence  that  Peter  had 
made  the  Old  Testament  a  study.  They  are 
quoted,  as  also  the  remaining  words  of  the 
verse,  from  Isa.  63:  9,  not  according  to  the 
Hebrew,  but  according  to  the  Septuagint, 
which  is  believed  to  have  been  much  used  by 
the  Jews  in  our  Lord's  time. 

No  sin — though  born  of  a  daughter  of  Eve, 
Jesus  had  no  taint  of  the  depravity  of  Eve. 
He  lived  among  great  sinners,  yet  took  no 
harm  from  their  character.  He  had  human 
appetites,  but  not  one  of  them  became  his 
master.  He  was  capable  of  ambition,  but  no 
such  vice  found  place  in  his  heart.  No  man 
ever  had  greater  reasons,  greater  opportuni- 
ties, and  greater  power  to  indulge  in  revenge; 
yet  he  forgave  the  greatest  personal  insults, 
and  loved  the  wrong  doer  even  unto  death. 
Wise  above  all  the  men  of  his  time,  he  neither 
treasured  up  wisdom  in  self-gratification,  nor, 
when  disclosing  it,  disclosed  it  in  vanity. 
"With  capacity  for  a  life  of  study  and  medita- 
tion superior  to  that  of  any  of  his  contempo- 
raries, he  gave  himself  to  active  toil  for  the 
good  of  others,  seeking  solitude  only  that  by 
renewing  his  exhausted  strength,  and  obtain- 
ing fresh  supplies  of  spiritual  power,  he  might 
continue  his  labors  for  the  selfish  and  rebel- 
lious. He  sought  honor  neither  from  the  bad 
nor  from  the  good ;  and,  with  bold  consistency, 
cried  in  the  ears  of  men,  "How  can  ye  believe 
which  (who)  receive  honour  one  of  another, 
and  seek  not  the  honour  which  cometh  from 
God  only?"  In  suffering,  not  less  than  in 
doing;  in  death,  not  less  than  in  life,  he  was 
distinctly  conscious  of  thespiritof  obedience  to 
the  will  of  God,  instead  of  being  blindly  im- 
pelled by  the  divinity  within  him.  His  virtues 
were  not  those  of  an  angel  or  of  God,  but  of  man. 
They  were  thoroughlj'  human;  yet  they  were 
so  united  with  the  divine  that  the  divine  and 
the  human  were  scarcely  distinguishable.  So 
in   this   God-man   dwelt  infinite    excellence. 

(Heb.  7:  26;  2  Cor.  5:  21.)  Neither       WaS       gUilB 

found.    Though  freedom  from  guile  {deceit) 


is  included  in  freedom  frt>m  sin,  yet  Christ's 
freedom  from  tliat  particular  form  of  evil,  so 
characteristic  of  fallen  man,  seemed  to  Peter 
to  require,  for  the  sake  of  servants,  special 
mention.  Nathanael  was  not  sinless,  but  he 
had  no  guile,  even  according  to  Chri.st  him- 
self. (JohQi:47.)  Such  Nathanacls  are  rare. 
'  Was  found ' — more  expressive  than  was.  No 
guile  could  be  detected  in  his  words.  (Rev.  u:  s.) 
See  Winer.  Neither  his  enemies,  nor  his 
friends,  with  the  latter  of  whom  he  held  the 
most  intimate  relations,  could  ever  see  in  him 
the  least  deceit,  though  the  former  called  him 
while  his  body  lay  in  Joseph's  tomb  (Matt.  27:  63), 
"that  deceiver."  See  more  on  1 :  7  concerning 
'might  be  found.'  Deceit  in  the  mouth  has 
bad  parentage — deceit  in  the  heart.  (Mark  7:  22.) 
"  Naught,  naught,  saith  the  buyer ;  but  when 
he  is  gone  his  way  then  he  boasteth  "  (Prov.20:  uj ; 
the  full-blown  deception  of  not  a  few  buj-ers 
in  the  present  time.  Elymas,  the  sorcerer 
(Acts  13:  8-10),  "fullof  all  subtilty  "— the  deceit 
of  opposers  of  the  gospel.  Expose  one  such 
deceiver,  and  another  springs  up.  Simon 
Magus  (Acts 8: 23.24),  the  deceit  of  a  hypocrite, 
the  worst  kind.  Nothing  did  the  guileless 
Saviour  so  severely  denounce  as  the  last. 
Deceit  in  conducting  religious  affairs  is  sure 
to  rebound  upon  those  who  practice  it. 

23.  The  second  fact :  He  suffey-ed  patiently. 
The  chain  of  argument  enforcing  the  dutj'  of 
servants  to  bear  up  under  their  sufferings, 
must  not  be  defective ;  this  link  is  therefore 
added.  Reviled.  Christ  was  the  object  of 
criticism  during  his  entire  public  life,  and 
this  at  times  broke  forth  into  such  malignant 
accusations  as  that  of  being  in  league  with 
Satan;  being  a  glutton  and  a  wine-bibber;  a 
companion  of  persons  loose  in  character;  a 
boaster  (Matt. 26:  ei);  a  pretender  (claiming  to 
he  the  Messiah  and  King  of  Israel),  and  a 
blasphemer.  But  under  no  form  of  reviling 
did  Christ  revile  in  return.  He  threatened 
not.  He  denounced  hypocrites  with  severity 
never  equaled,  but  he  never  threatened  in  re- 
venge for  what  he  suffered.  But  committed. 
in  the  original  the  verb  has  no  object.  We 
may  supply  himself,  or  his  affairs,  or  it  (the 
reviling  and  suffering).      Perhaps  his  judg- 


Ch.  II.] 


I.  PETER. 


37 


24  Who  his  own  self  bare  our  sins  in  his  own  body  I  24  eth  righteously:  who  his  own  self  iliare  our  sins  in 
on  the  tree,  that  we,  being  dead  to  sins,  should  live  his  body  upon  the  tree,  that  we,  having  died  unto 

unto  righteousness:  by  whose  stripes  ye  were  healed.      | 

1  Or,  carried  up  ...  to  the  tree. 


ment— that  is,  judgment  of  himself,  may  ex- 
press the  thought  which  lay  in  the  mind  of 
the  writer.  The  Revised  Version  supplies 
hhnself,  and  puts  his  cause  in  the  tnargin. 
Judgeth  righteously.  What  confidence 
that  he  should  be  vindicated  I  Compare  Job 
19 :  25-27.  Nineteen  centuries  have  passed, 
and  evidence  of  his  blamelessness,  not  stronger 
indeed  than  at  first,  is  still  spreading,  and  is 
destined  to  spread  till  "he  shall  have  put 
down  all  rule,  and  all  authority  and  power." 
(icov.  la:  n.j  In  the  patience  of  Christ  under 
suffering,  his  followers  have  a  lesson  of  infi- 
nite persuasiveness. 

24.  The  tliird  fact:  He  bare  our  si7is. 
This  point  applies  to  others  than  servants. 
Yet  he  returns  to  those  who  were  suifering  in 
servitude.  The  verse  is  one  of  inexpressible 
importance  and  preciousness.  It  answers  the 
question  :  How  are  we  saved  ?  The  meaning 
of  a  preposition  (/or,  ver.  21  >  is  not  here  the 
point.  Who  his  own  self— toAo  himself. 
Whatever  is  here  affirmed  as  having  been 
done  was  done  by  Christ  himself.  Not  an 
angel  aided  him  in  bearing  man's  sin.  The 
strength  ministered  by  an  angel  in  Gethsem- 
ane  (Luke 22:  4:!)  was  ministered  that  he  migiit 
be  able  to  bear  it  alone.  Bare  our  sins — 
evident!}'  suggested  by  Isa.  53,  especially  ver. 
11,  12.  In  what  sense  did  Christ  bear  our 
sins?  By  inking  them  away  through  the 
influence  of  his  love  in  suff"ering?  Then  his 
sufferings  were  not  a  substitute  for  those 
which  we  deserve;  he  did  not  suff'er  in  our 
place.  Three  ways  of  getting  an  answer  are 
open  to  us:  1.  We  may  show  what  Isaiah 
meant,  assuming  tliat  Peter's  meaning  must 
be  the  same.  2.  Without  seeking  Isaiah's 
meaning,  we  may  inquire  for  Peter's  mean- 
ing in  tlie  light  of  the  New  Testament.  3.  We 
may  combine  both  methods.  The  twofold 
method  will  bring  us  to  the  conclusion  that 
Christ  bore  our  sins  upon  the  cross  in  the 
sense  of  suff'ering  what  God  accepted  in  place 
of  the  penalty  deserved  by  ourselves.  This 
is  the  very  least  that  can  be  said.  Some  think 
that  he  bore  our  sins  in  the  sense  of  suffering 
the  penalty  itself— the  penalty  due  to  all  the 
sins  of  all  human  beings.      As  the  sufl"erer 


was  God-man  ;  as  his  suff"erings  were  intense 
beyond  all  human  conception;  as  they  were 
chiefly  the  sufferings  of  the  soul;  and  as  there 
was  an  unfathomable  depth  of  mystery  in 
them,  we  cannot  limit  them  by  any  known 
standard;  and  yet,  strictly  speaking,  penalty 
(punishment)  implies  guilt.  But  tluit  guilt 
cannot  be  ascribed  to  Clirist  is  clear  from  ver. 
22.  If  it  be  said  tiiat  guilt  may  be  ascribed  to 
him  figuratively,  that  is  conceding  that  guilt 
cannot  be  ascribed  to  him  in  the  sense  in 
whicli  it  is  ascribed  to  an  actual  sinner.  For 
the  sake  of  precision  of  language,  therefore 
it  seems  better  to  restrict  the  term  penalty  to 
punishment  inflicted  for  one's  own  sin.  In 
John  1 :  29,  a  diff'erent  Greek  word  is  used  for 
taketh  away;  but  as  Meyer  and  others  say, 
that  word  may  mean  either  take  away,  or 
take  upon  himself  in  order  to  bear.  Substitu- 
tion is  the  meaning  expressed  there,  as  well  as 
in  the  passage  before  us.     See  Crit.  Notes. 

Alas!  alas! 
Why  all  the  souls  that  were,  were  forfeit  once ; 
And  he  that  might  the  vantage  best  have  took 
Found  out  the  remedy:  How  would  you  be, 
If  he,  which  is  the  top  of  judgment,  should 
But  judge  as  you  are  ?    Oh,  think  on  that ; 
And  mercy  then  will  breathe  within  your  lips. 
Like  man  new  made. 

In  his  own  body — in  his  body.  Com- 
pare "  present  your  bodies  a  living  sacrifice." 
(Rom.  12 :  1.)  No  Contrast  between  the  body  and 
the  soul  is  intended.  Christ  bore  our  sins  in 
his  soul  as  truly  as  in  his  body.  Compare 
Matt.  2fi  :  38.  But  as  it  was  the  body  which 
was  nailed  to  the  cross,  it  was  natural  to  make 
it  prominent  in  the  tragic  representation.  Yet 
'body'  may  be  used  here,  as  in  Romans,  for 
the  entire  person.  On  the  tree.  Primary 
meaning,  on  the  wood,  or  on  a  beam  of  wood. 
The  use  of  the  original  word  for  cross  was 
borrowed  from  the  Hebrew  language,  and  is 
therefore  called  a  Hebraism.  The  chief  baker 
was  to  be  hanged  on  a  tree,  (oen.-io:  is.)  A  bodj' 
was  not  to  remain  all  night  on  a  tree.  (Dcut.  21 : 
23.)  Joshua  hanged  five  kings  on  five  trees. 
(Josh.  10: 26.)  "Tree,  like  treow  in  Anglo  Saxon, 
was  often  used  in  early  English  in  the  sense 
of  '  wood '    in  general,    as    '  vessells  of  tre ' 


38 


I.  PETER. 


[Ch.  II. 


25  For  ye  were  as  sheep  going  astray;  but  are  now 
returued  uuto  the  teliepheid  and  Bishop  of  your  souls. 


sins,    might    live    unto    righteousness;    by   whose 
25  1  stripes  ye  were  healed.     For  ye  were  going  astray 
like  sheep ;   but  are  now  returned  unto  the  Shep- 
herd and  2  Bishop  ol'  your  souls. 


1  Gr.  bruise 2  Or,  Overseer. 


(Chaucer),  '  cuppe  of  tre'  ;  and  also  specifi- 
cally to  denote  something  made  of  wood,  par- 
ticularly a  bar  or  beam  ;  a  meaning  still  pre- 
served in  the  compounds  axle-tree,  cross-tree, 
whipple-tree.  .  .  .  The  cross  in  early  English 
poetry  is  often  called  'Chrisios  tre'  (Chau- 
cer)."—Ezra  Abbott  in  "Smith's  Bib.  Diet.," 
p.  3321.  There  were  modes  of  putting  crimi- 
nals to  death  in  our  Lord's  day  to  which  such 
deep  disgrace  would  not  have  been  affixed. 
The  final  object  of  Christ's  death,  in  the  case 
of  men  themselves,  was  to  make  them  "dead 
to  sins  and  alive  unto  righteousness."  See  Kom. 
6:  11,  and  consider  the  relation  of  this  great 
inward  change,  wrought  by  the  Saviour's  sub- 
stituted sutferings,  to  baptism.  (Rom. 6: 36.)  Dead 
to  sins,  not  dead  in  sins.  (Eph.  i:  i.)  in  the 
latter  case  sins  are  viewed  as  the  "efficient 
cause"  of  the  state  of  death.  By  whose 
stripes — not  scourging,  but  the  effect  of  it. 
The  Greek  word  is  in  the  singular  number, 
and  ma3^  refer,  therefore,  not  merely  to 
scourging,  but  to  his  entire  course  of  suffering 
•^death  as  the  culmination  of  all.  Were 
healed.  Sin  is  a  fearful  disease;  regenera- 
tion is  restoration  to  health.  Sinlessnoss,  to 
which  the  regenerate  are  to  attain,  is  life  in 
the  form  of  perfect  health  ;  and  this  liff  is  at- 
tributed to  the  death  inflicted  upon  Christ. 
Self-healine  is  impossible,  for  the  tendency  of 
man  is  ever  toward  a  worse  state  ;  and  great 
care  should  be  taken  by  those  who  use  means 
to  heal  others,  that  the  means  be  not  such  as  to 
heal  slightly.  (Jer.6:u.)  Bodily  disease  may 
need  change  of  treatment ;  for  diseases  of  the 
soul  the  apostolic  method  is  still  good,  and  in 
revivals  of  .eligion  departure  from  that  method 
shows  how  little  reliance  is  placed  upon  God 
to  do  the  needed  work.  Giving  the  wrong 
medicine  shows  ignorance  of  the  disease.  On 
the  "Satisfaction  of  Christ,"  as  treated  by 
Grotius  against  Socinius,  see  in  "Bib.  Sac," 
1879,  a  translation  of  the  Latin  treatise  by 
Kev.  F.  H.  Foster.  Grotius'  view,  that  the 
sufferings  of  Christ  were  a  penalty  or 
punishment  inflicted  upon  Christ  himself— 
that  is,  the  penalty  which  is  deserved  by  us, 
would  now  find  few  advocates;  but  the  treat- 


ise as  a  whole,  it  is  quite  superfluous  to  say,  is 
one  of  great  power  against  those  errors  of  So- 
cinians  which  are  more  or  less  distinctly  re- 
produced in  Unitarianism. 

25.  The  writer  has  said  that  we  should  live 
unto  righteousness,  and  that  they  have  been 
healed.  This  easily  suggests  their  former 
state,  and  all  the  more  easily  the  figure  by 
which  it  is  represented,  because  in  the  very 
chapter  (isa.  53)  which  has  supplied  him  with 
the  main  thought,  men  are  represented  as 
going  astray  like  sheep,  (ver.  e.)  As  sheep 
going  astray— by  the  more  approved  Greek, 
Ye  were  straying  as  sheep.  In  most  afl'ecting 
terms  it  expresses  the  fact  of  their  former 
separation  from  God.  Plato  represents  men 
as  God's  sheep,  but  not  for  the  purpose  of 
showing  that  they  have  strayed.  The  remark- 
able thirty-fourth  chapter  of  Ezekiel,  in  which 
the  metaphor,  greatly  expanded,  is  applied  to 
Israel,  should  be  read  in  connection  with  the 
description  by  Peter.  See  also  John  10  and 
Ps.  23.  Not  as  slaves,  but  as  sinners,  they 
were  once  straying,  yet  their  state  of  servi- 
tude before  conversion  adds  to  the  effect  of 
the  description.  Straying  sheep  enct)Untor 
want  and  wolves,  and  straying  men  are  fear- 
full3^  exposed  to  teachers  of  error  (thieves, 
robbers,  hirelings,  wolves,  John  10:  8,  12). 
False  teachers  are  both  straying  sheep  and 
prowlers.  Are  now  returned  — Aowe  now 
turned,  but  this  is  not  an  implication  that 
divinely  ministered  strength  to  turn  was  not 
needed  and  given.  Bishop — overseer.  The 
Common  Version  and  the  Revised  Version 
are  alike  unfortunate;  for  bishop  does  not 
necessarily  imply  oversight,  which  is  precisely 
what  is  implied  in  the  Greek.  A  bishop,  in 
the  sense  used  not  long  after  the  apostles  died, 
was  unknown.  The  Shepherd  and  Bishop 
(overseer) — Christ,  not  God,  though  in  5:  2 
Peter  calls  the  elect  the  flock  of  God.  That 
Christ  is  meant  is  clear  from  Ezek.  34:  23,  24. 
He  is  the  chief  Shepherd.  (5: «.)  Your  souls 
— connected  with  'Shepherd'  as  well  as  with 
'  Bishop.' 

Thus  is  the  duty  of  bearing  up  under  their 
suflferings  enjoined  upon  the  servants  by  the 


Ch.  II.] 


I.  PETER. 


39 


example  of  Christ  as  a  sufferer;  more  particu- 
larly by  the  three  facts  that  his  sufferings 
were  bortie  without  sin,  with  patience,  and  as 
a  substitute.  The  appeal  is  adapted  to  all 
Christian  sufferers  of  all  times.  This  chapter 
is  even  richer  than  the  first.  Like  that,  it  is 
chiefly  hortatory,  but  here  also  the  practical 
is  not  without  strong  support  in  doctrine. 
Wliile  the  exhortations  of  the  first  are  radiant 
with  electing  love,  shining  indeed,  also,  with 
that  glory  of  Christ  which  was  to  come  after 
his  sufferings,  the  exhortations  of  this  chapter 
glow  with  ineffable  brightness;  for  Christ's 
death  appears  in  its  mightiest  efficacy.  Verses 
24,  25  give  additional  evidence  (compare  1 :  18, 
19)  of  Peter's  attainment  of  correct  views 
concerning  the  necessity  and  object  of  Christ's 
death. 

CRITICAL   NOTES. — CHAPTER    II. 

3.  €•'?  crcuTTjpt'ai/  (unto  salvatioTi)  is  found  after 
aufTjeijTe  (may  grow)  in  so  many  valuable  manu- 
scripts, that  it  is  judged  to  have  been  originally 
a  part  of  the  Epistle.  It  is  accepted  as  genuine 
by  Lachmann,  Tischendorf,  Tregelles,  West- 
cott  and  Hort,  and  the  Revisers.  "It  indi- 
cates," says  Huther,  "the  aim  of  all  Christian 
growth." 

The  Greek  word  for  honour  (rifiTj)  occurs  in 
Peter,  in  not  one  case  with  the  meaning  pre- 
ciousness,  unless  it  has  it  here.  It  occurs  in 
1:7;  3:7;  2  Peter  1 :  17,  and  in  the  Common 
Version  is  translated  honor.  The  Revised 
Testairent  of  the  Bible  Union  translates 
honor  in  the  case  before  us.  The  English  and 
American  Revision  translates  preciousness, 
but  puts  honor  in  the  margin.  It  translates 
in  all  the  other  passages  honor.  Translating 
differently  here  is  one  of  the  few  inconsisten- 
cies of  the  Revised  Version.  Not  only  the 
context,  but  the  ustis  loquendi  (customary  way 
of  speaking),  shows  that  honor  is  the  true 
meaning.  The  old  interpreter  Bengel,  born 
in  1687,  understood  it  as  the  Revisers  of  1611 
did,  but  in  the  American  translation  of  his 
Notes  he  is  corrected  by  the  editor,  who  says 
that  the  rendering  of  the  English  is  quite  out 
of  the  question.  In  the  Gorman,  Luther's 
translation,  is  the  same  as  that  of  the  Common 
English  Version.  On  the  other  hand,  the 
view  which  is  here  taken  is  that  of  "Wiesinger, 
Gerhard,  De  Wette,  Bruckner,  Weiss,  Schott 
(all  from  Huther),  of  Huther  himself,  Fron- 


miiller,  and  Alford.  Lillie  seems  to  prefer 
preciotisness,  and  applies  it  to  the  Saviour, 
but  afterwards  in  a  note  admits  that  hoiior 
would  be  rather  more  agreeable  to  current 
Greek  usage.  The  before  honor  points  to 
ivTi.ii.ov  (^honored,  "precious")  in  ver.  6.  The 
stone  is  honored;  and  he  that  believeth  in 
him  shall  not  be  dishonored.  You  believe; 
therefore  to  you  is  not  dishonor,  but  the 
honor.  This  view  is  held  by  Dr.  Robinson 
also,  who  defines  njii)  as  a  state  of  honor  con- 
ferred in  reward.  The  position  of  jnaTeuouaii' 
{who  believe^  is  worthy  of  notice  :  Unto  [for) 
you,  therefore,  is  the  honor,  for  you  who  be- 
lieve, so  that  even  if  Tt/ni)  should  be  translated 
preciousness,  and  should  be  applied  to  Christ, 
not  that  but  ni(rTtvov(rtv  {believe)  would  be  the 
emphatic  word. 

7.  cii  (into)  stands  before  »c«(^aAr)i'  (head).  If 
the  genius  of  the  English  tongue  permitted  it 
to  be  translated,  the  entire  clause  would  stand 
thus:  This  has  become  for  the  corner-stone. 
In  the  Greek,  the  preposition  expresses  design 
and  result — that  is,  adesigned  result — a  mean- 
ing which,  according  to  Buttmann,  «ts  some- 
times has.  That  eyevriiri  (has  become),  though 
a  passive,  may  be  rendered  as  above  (with  an 
intransitive  sense),  see  Buttmann,  pp.  51,  52; 
and  that,  though  an  aorist,  it  may  express  by 
the  implication  of  the  context,  "the  continu- 
ance of  the  action,  and  its  working  down  to 
the  present  time."  see  Buttmann,  pp.  197,  198. 

10.  They  were  ov  Ao6s  (a  not-people);  Aods 
(people),  av  (not).  The  latter  word  standing 
before  the  former  is  an  instance  of  what  is 
called  negatived  substantives.  The  peculiarity 
is  distinctly  recognized  by  Winer:  "Ou  com- 
bined with  nouns  into  one  idea,  obliterates 
their  meaning  altogether  (Rom.  lo:  i9;  iPat.'ii  lo), 
all  quotations  from  the  Old  Testament."  It 
is  more  neatly  expressed  by  Buttmann  :  "Ex- 
amples of  negatived  substantives — {.  e.,  of  sub- 
stantives transformed  by  the  negative  into 
their  opposites,  and  blending  with  it,  as  it 
were,  into  a  single  word,  occur  only  in  Old 
Testament  quotations.  The  negative  then  is 
alwa3's  ou,  because  compounds  of  the  sort  are 
formed  in  Hebrew  with  X'S.  Rom.  9:  25; 
1  Pet.  2:  10;  ...  Rom.  10:  19." 

13,   18.    uiroTayijTe — Submit    yourselves    (ver.  is) 

is  the  aorist  passive,  with  the  sense  of  the  mid- 
dle voice;  "a  pure  reflexive,"  as  Buttmann 
says  of  the  same  word  in  James  4  :  7.  Humble 


40 


I.  PETER. 


[Ch.  II. 


yourselves  (iPet. s:  6;  James*:  lo);  joined  them- 
selves  (Aou5:3t.);  but  here  the  manuscripts 
difler.  On  the  general  subject  (the  use  in  the 
New  Testament  of  the  aorist  passive  in  a  re- 
flexive sense),  see  Winer,  ^  o9,  p.  261,  Huther 
on  this  (ver.  13),  and  Buttmann,  pp.  51,  52.  An- 
ticipating in  part  the  consideration  of  ver.  18 
and  3  :  1,  it  may  be  added  that  the  participle 
i/iTOTaaaoixevoi. — be  subject  (»er.  18),  be  in  subjection 
(3:  1)  stands  in  both  cases  in  connection  with 
inrorayijTt — submit yourselves  (ver.  13),  thus:  Sub- 
mit yourselves  to  every  ordinance  of  man 
.  .  .  servants  being  subject  to  masters,  .  .  . 
wives  being  subject  to  their  husbands.  Though 
participles,  they  are  not  improperly  translated 
into  English  as  if  they  were  verbs. 

21.  Christ  suffered  for  you.  Did  Christ 
suffer  for  men  in  the  sense  of  suffering  for 
their  good?  or  did  he  suffer  for  them  in  the 
sense  of  suffering  in  their  place — that  is,  was 
Christ  the  sinner's  substitute  ?  The  difference 
is  very  great,  and  involves  the  entire  question 
of  the  way  of  salvation.  The  Revisers  of  1611 
use  the  same  for  to  translate  two  different 
Greek  prepositions,  avn  and  vitfp.  But  there 
are  passages  in  which  the  former  means,  in 

place     of    (Luke  11  :  11 ;  1  Cor.  11  :  15;  Matt.  20:  28)  ;      are 

there  any  in  which  the  latter  has  the  same 
meaning?  That  it  is  generally  used  in  the 
sense  of /or,  for  the  good  of  is  evident;  but 
that  it  is  never  used  in  the  sense  of  iristead,  in 
place  of — that  is,  that  it  never  conveys  the 
idea  of  substitution,  is  more,  probably,  than 
ought  to  be  aflBrmed.  See  Philemon,  ver.  13: 
"Whom  I  would  have  retained  with  me, 
that  in  thy  stead  (in€p<rov)  he  might  have  min- 
istered unto  me";  "as  his  representative — 
substitute"  (Hackett),  and  the  same  inter- 
preter cites  2  Cor.  5:  21 :  "  For  he  made  him 
to  be  sin  for  ms"  (iirhp  ruimv).  "Winer,  after 
giving  to  v»rep  in  several  passages  the  meaning 
for,  for  the  benefit  of  adds:  "In  most  cases, 
one  who  acts  in  behalf  of  another  takes  his 
place  (iTim.2:  6: 2Cor.  5:  15)  ;  hcncc,  vjrep  is  Some- 
times nearly  equivalent  to  avri,  instead,  loco" 
(in  place  of).  He  refers  to  the  very  decisive 
Philemon  13.  One  is  surprised  to  hear  Winer 
say  after  this,  in  a  note,  "Still,  in  doctrinal 
passages  relating  to   Christ's  death  (Gai.3:i3; 

Rom.  5:6,  8;U:15;lPet.  3:18,etc.),  it  is  not  justifiable 


to  render  vwep  i/^iv  and  the  like  rigorously  by 
instead  of.  'Ai/Tt  is  the  more  definite  of  the 
two  prepositions.  'YTrep  signifies  merely  for 
men,  for  their  deliverance  ;  and  leaves  unde- 
termined the  precise  sense  in  which  Christ 
died  for  them."  Robinson  admits  the  sense 
instead  of  in  Philemon,  and  thinks  it  may  be 
the  meaning  in  2  Cor.  5:  20;  Eph.  6:  20. 
Compare  1  Pet.  3:  18.  The  question,  how- 
ever, in  what  sense  Christ  died  for  sinners 
does  not  turn  wholly  upon  the  meaning  of  a 
preposition.     See  upon  ver.  24. 

24.  The  Greek  for  bare  is  av^veyKev,  from  ivo- 
<j>epu> — iva  (up)  and4>epu>  (bear) ;  to  bear  up  from 
a  lower  to  a  higher  place.  Where  the  Com- 
mon Version  says  on,  the  Greek  uses  ewl  (upon). 
The  verb  and  the  preposition  taken  together 
mean  bore  up  upon,  and  as  sacrifices  were  car- 
ried up  to  the  altar  and  offered  (compare  James 
2:  21),  it  has  been  insisted  that  Peter  here 
views  the  cross  as  an  altar,  and  represents 
Christ  as  bearing  our  sins  up  to  the  cross  to 
sacrifice  them  there.  See  Col.  2:  14.  But  the 
cross  of  Christ  is  never  represented  in  the  New 
Testament  as  an  altar;  and  neither  in  the  Old 
Testament,  nor  in  the  New,  are  our  sins  viewed 
as  the  sacrifice  which  is  brought  to  the  altar. 
(Huther.)  Bearing  our  sins  he  ascended  the 
cross  is  another  way  of  expressing  the  mean- 
ing. ava<t)ipui  does  notalways  mean  to  bear  up, 
in  the  sense  of  taking  the  object  to  a  higher 
place.  See  Heb.  9:  28;  Lsa.  53:  12;  in  the 
latter  of  which  verses  the  word  is  used  in  the 
Septuagint  for  XK'J  and  730.  "  But  there  is 
no  necessity  for  regarding  the  case  as  any- 
thing more  than  the  very  common  one  of  «iri, 
with  an  accusative;  when  the  verb  of  motion, 
appropriate  to  such  a  construction  is  sup- 
pressed, and  it  is  to  be  only  mentally  supplied  : 
bare  our  sins  in  his  body  [when  lifted  up]  upon 
the  tree."  (Lillie.)  The  Revised  Version  has 
in  the  margin,  "Or,  carried  up  .  .  .  to  the 
tree,"  a  suggestion  made  by  the  American 
Committee.  Farrar  ("Early  Days  of  Chris- 
tianity ")  makes  substantially' the  same,  but 
less  elegant,  rendering:  "Carried  up  our  sins 
in  his  own  body  on  to  the  tree."  The  mar- 
ginal reading  of  the  Revised  Version  maj'  be 
accepted,  without  attributing  the  idea  of  altar 
and  sacrifice  to  the  verb. 


Ch.  III.] 


I.  PETER. 


41 


LIKEWISE,  ye  wives,  be  in  subjection  to  your  own 
husbands ;  that,  if  any  obey  not  the  word,  they  also 


CHAPTER  III. 

In  like  manner,  ye  wives,  he  in  subjection  to  your 


Ch.  3 :  Second  Series  of  Exhortations 

(continued). 

1.  Third  Exhortation  {particular),  ad- 
dressed to  wives  whose  husbiinds  are  unbe- 
lievers. Likewise.  Beginning  a  new  exiiort- 
ation,  it  directs  to  the  preceding  one  (2:  is), 
but  it  must  not  be  understood  as  hinting  that 
the  "subjection"  of  wives  to  their  husbands 
is  of  the  same  nature  as  that  of  servants  to 
their  masters.  Be  in  subjection.  As  in 
2:  18,  the  exact  translation  is,  being  subject, 
and,  like  the  participle  in  that  place,  must  be 
connected  with  the  verb  in  2:  13.  Your  own. 
No  such  contrast  between  their  own  husbands 
and  other  men  is  intended  as  to  imply  warn- 
ing against  being  led  into  illicit  connections, 
though  some  strongly  insist  that  there  is.  On 
the  other  hand,  the  original  word,  which  is 
not  a  mere  possessive  pronoun,  seems  intended 
to  express  something  more  than  the  mere  fact 
that  they  are  their  husbands.  See  Critical 
Notes. 

The  duty  enjoined  can  neither  be  reasoned 
away  nor  ridiculed  away.  The  same  require- 
ment  is   made   by  the   Holy  Spirit  through 

Paul.     (Eph.  5:  22-24;  Col.  3  :  18;  1  Tim.  2  :  11,  12;  Titus  2  :  5.) 

That  Paul  was  never  married  is  nothing  to 
the  purpose;  it  is  certain  that  the  Spirit  of 
God  could  give  a  just  command  to  wives 
through  an  unmarried  apo>tle;  but  as  if  to 
rebuke  mockers  of  Paul,  a  married  apostle  is 
authorized  to  say  the  same  thing.  "  It  is  cer- 
tainly a  noticeable  coincidence  that  these  ex- 
hortations should  be  found  exclusively  in  the 
Epistles  addressed  to  Asiatics,  nor  is  it  improb- 
able that  they  were  more  particularly  needed 
for  them  than  for  Europeans."  But  in  Rome, 
Athens,  and  Corinth,  the  relation  of  husband 
and  wife  had  long  been  so  very  unlike  what 
it  ought  to  have  been,  that  to  us  there  seems 
to  have  been  no  less  necessity  for  exhorting 
Christian  wives  there  to  be  in  subjection  to 
their  husbands,  than  Christian  wives  in  Asia 
Minor;  and  no  less  necessity  for  exhorting 
husbands  to  love  their  wives.  The  silence 
referred  to  by  the  writer  above  cited  is  of 
little  consequence;  it  was  not  to  be  expected 
that  such  a  singling  out  of  classes  would  be 
made    in    every    epistle.      The    prominence 


recently  given  to  the  subject  of  man's  rela- 
tion to  woman  should  make  us  more  desirous 
to  ascertain,  fearlessly,  the  teachings  of  the 
Bible.  These  can  be  indicated  onlj'  in  the 
briefest  manner. 

Bkfore  the  Fall. 

1.  The  subordination  of  the  woman  to  the 
man  was  ordained  by  the  Creator.  The  man 
was  created  tirst;  the  woman  next.  The  man 
was  created  from  the  earth  ;  the  woman  "from 
the  body  of  man.  By  this  the  priority  and 
superiority  of  the  man,  and  the  dependence 
of  the  woman  upon  the  man,  are  clearly 
established  as  an  ordinance  of  divine  crea- 
tion." (Keil.)  See  Gen.  2 :  7,  21,  22.  "To 
create  another  human  being  wholly  distinct 
in  substance  from  himself,  would  introduce 
into  the  world  a  being  independent  of  him- 
self, antagonistic  to  him,  and  having  no  hold 
on  his  sympathy  as  part  of  himself."  (Dr.  T. 
J.  Conant. )  2.  This  original  authority  of 
the  husband  and  subordination  of  the  wife, 
so  far  at  least  as  it  is  based  upon  the  ground 
that  the  man  was  created  first,  is  recognized 
by  Paul.  (1  Tim.  2:13.)  3.  Nature  teaches  that 
unless  the  marriage  tie  may  be  dissolved  upon 
every  difference  of  opinion  which  may  arise 
between  the  husband  and  the  wife,  some 
means  must  be  used  for  adjusting  the  differ- 
ence. One  way  of  effecting  this  would  be 
force — the  method  most  prevalent  among 
those  not  enlightened  by  Christianity.  The 
weaker — be  it  the  man  or  the  woman— would 
be  under  the  necessity  of  yielding.  But  the 
use  of  force  is  forbidden  by  nature.  Another 
way  remains — i.  e.,  subordination  either  of  the 
man  to  the  woman,  orof  the  woman  to  the  man. 
Had  the  woman  been  created  first,  and  had  the 
man  been  formed  out  of  one  of  the  woman's 
ribs,  it  is  clear  that  the  worn  an  should  have  been 
regarded  as  having  the  authority,  and  then 
the  man  would  have  been  under  obligation  to 
receive  the  woman's  decision  in  case  of  differ- 
ence of  opinion.  4.  That  this  subordination 
of  the  woman  to  the  man,  even  while  both 
were  without  moral  fault,  was  to  be  main- 
tained in  love  by  the  woman,  and  that'  the 
superiority  of  the  man  was  to  be  maintained 


42 


I.  PETER. 


[Ch.  III. 


in  tenderness,  and  not  in  lordly  supercilious- 
ness, is  clear  from  two  facts:  a.  That  the 
woman  was  made  from  the  man.  b.  That 
she  was  to  be  a  helpmeet  for  him — "a  helper 
suited  to  him"  (Conant) ;  "'a  help  of  his 
like'  (Keil) — 'that  is,  a  helping  being,  in 
which,  as  soon  as  he  sees  it,  he  may  recognize 
himself"  (Delitzsch.)  In  her  subordination 
Eve  was  not  restive,  and  in  his  superiority 
Adam  was  not  exacting. 

After  the  Fall. 

1.  The  woman  loses  sight  of  the  relation  in 
which  she  stood  to  Adam,  and,  in  independ- 
ence of  his  authority,  does  what  will  issue  in 
destroying  the  purer  form  of  the  love  which 
had  existed  between  them.  She  should  have 
done  nothing  which  would  seem  like  aiming 
to  be  her  husband's  co-ordinate,  much  less 
what  would  seem  like  aiming  to  get  the  upper 
hand  of  him.  "Adam  might  have  done  the 
same  thing."  Possibly,  but  it  is  the  business 
of  the  interpreter  to  deal  with  the  actual 
rather  than  with  the  possible.  This  disregard 
of  her  relation  to  Adam  as  her  constituted 
superior,  is  not,  indeed,  the  main  thing  in  her 
sin,  but  it  is  that  with  which  we  are  just  now 
concerned.  2.  "Thy  desire  shall  be  to 
thy  husband,  and  he  shall  rule  over  thee." 
(Gen. 3:  16.)  This  forctclls  the  subordination 
of  the  wife  as  it  was  to  become  in  consequence 
of  the  fall.  Subordination,  in  this  new  form, 
intensified  by  human  passion  on  both  sides,  is 
here  represented  as  a  punishment  of  the 
woman  for  her  sin.  How  fearfull3'  has  the 
prophecy  been  fulfilled !  In  Pagan  and 
Mohammedan  countries  the  wife  has  failed 
to  recognize  in  any  religiousness  of  spirit  her 
subordination  to  the  husband.  The  husband 
has  equally  failed  to  recognize  the  tender 
nature  of  the  authority  with  which  he  was 
originally  invested. 

I  will  be  master  of  what  is  mine  own  ; 

She  is  my  goods,  my  chattels ;  she  is  my  house, 

My  household  stuff,  my  field,  my  barn, 

My  horse,  my  ox,  my  ass,  my  any  thing; 

And  here  she  stands,  touch  her  whoever  dare. 

This  is  true,  not  only  of  the  half-civilized  and 
the  savage,  but  also  of  Athenians  and  Romans. 
The  wife  has  been   rebellious,  and   no  won- 


der; the  husband  has  been  a  tyrant,  and  no 
wonder. 

After  the  Coming  of  Christ. 

1.  Christianity  aims  to  restore  the  husband 
and  the  wife  to  tl'e  right  relation.  It  requires 
the  husband  to  love  his  wife  (Eph.  5:  25, 28;  coi. 
3:19)  as  a  companion,  a  helper,  an  adviser; 
and  it  aims  to  make  the  wife  worthy  of  such 
love.  It  aims  to  bring  to  an  end  (1  cor.  9:  5;  Gai. 
3:  26-28)  that  separation  of  interests  which  has 
so  marked  domestic  life  since  the  fall,  and  to 
make  the  interests  of  the  husband  and  the 
wife  as  completely  one '  as  that  between 
Christ  and  the  Church.  "Not  a  rivalry 
with  the  functions  of  man,  but  an  elevation 
of  her  own  functions  as  high  as  his"  (Glad- 
stone), is  the  further  aim  of  Christianity. 
But  Christianity  does  not  purpose  to  accom- 
plish this  by  reversing  the  original  relation. 
It  therefore  says  most  distinctly  that  the 
husband  is  the  head  of  the  wife  (Eph.  5:  23),  even 
as  Christ  is  the  Head  of  the  Church,  and 
enjoins  upon  the  wife  submission  to  the  hus- 
band. "Without  making  the  wife  the  co- 
ordinateof  the  husband,  itgiveshersubstantial 
equality  with  him.  When  the  husband  recog- 
nizes all  this  as  the  aim  of  Christianity,  and 
when  the  wife  also  recognizes  it,  happiness 
will  mark  the  domestic  state.  "Authority, 
kindly  exercised,  and  subordination,  quietly 
acknowledged,  promote  the  development  of 
the  aflPections,  to  which  there  is  nothing  more 
dangerous  than  rivalry."  (Hugh  Davey 
Evans,  LL.  D.) 

2.  In  spite  of  the  elevating  influence  of 
Christianity  upon  woman,  views  have  been 
urged  upon  the  public  which,  if  generally 
adopted,  would  sling  domestic  life  into  chaos. 
The  viler  doctrines  pnnnulgated  can  never, 
perhaps,  be  generally  received  ;  but  the  ten- 
dency of  some  modern  views  is  to  turn  married 
life  back  into  that  state  of  separate  and  rival 
interests  which  has  been  the  curse  of  both  the 
husband  and  the  wife  wherever  revealed 
religion  has  been  unknown  or  disregarded. 
Secretiveness,  and  even  deception  in  either 
toward  the  other,  may  thus  come  to  char- 
acterize the  relation  which,  more  than  any 
other  of  an  earthly  kind,  Christianity  requires 


'See  the  speech  of  Queen  Katharine  to  the  king,  in  Henry  VIII.,  act  2,  scene  4,  in  illustration  of  conscious 
loyalty  to  a  husband. 


Ch.  Ill] 


I.  PETER. 


43 


may  without  the  word  be  woq  by  the  conversation  of 
the  wivi's; 

■I  U'liile  they  behold  your  chaste  conversation  coujiled 
with  leur. 

;i  Whose  adorning,  let  it  not  be  that  outward  luiorn- 
ing  of  plaiting  the  hair,  and  of  wearing  of  gold,  or  of 
putting  on  of  apparel ; 


own  husbands;  that,  even  if  any  obey  not  the  word, 
they  uiay  without  the  word  be  gained  by  the  l  behav- 
2  lour  of  their  wives;  beholding  your  chaste  l  behav- 
'i  iour  cou/iltd  with  fear.  Whose  iidontiiiy  let  it  not 
be  the  outward  adorning  of  plaiting  the  hair,  and  of 
wearing  jewels  of  gold,  or  of  putting  on  apparel ; 


1  Or,  manner  of  life. 


to  be  distinguished  for  openness  and  confi- 
dence. Peter's  direction,  then,  viewed  in  the 
light  shed  upon  it  from  other  parts  of  the 
word  of  God,  is  at  once  most  important  and 
just.  Reduced  to  the  last  point,  there  remains 
this:  AVhen,  after  mutual  presentation  of 
views  upon  a  given  course,  agreement  is 
impossible,  the  woman  should  yield  to  the 
opinion  of  her  husband,  those  cases  excepted 
in  which  she  would  sin  by  so  doing;  and  in 
yielding,  should  feel  herself  not  dishonored, 
but  honored ;  because  doing  precisely  that 
which  Christianity  requires.  In  yielding  to 
her  husband,  she  yields  to  hiin  who  is  the 
■wise  Author  of  the  relation.  Submission  to 
the  final  decision  of  the  husband  may  be 
pointed  and  poisoned  by  the  accusation  that 
the  decision  is  unjust;  in  which  case,  the  very 
quintessence  of  obstinacy  can  be  seen  through 
the  thin  disguise  of  submission.  It  may  be 
added  that  in  much  that  has  recently  been 
said  concerning  woman's  subordination  to 
man,  the  entire  tendency  is  to  disregard  the 
teachings  of  the  Scriptures  as  of  no  account. 
But  the  Bible  is  as  good  authority  upon  this 
question  as  upon  the  duty  of  man  to  do  all  in 
his  power  to  eflTect  the  intellectual  and  religious 
elevation  of  woman. 

That  if  any.  'That'  indicates  the  reason 
why  they  should  submit.  Also  is  misplaced; 
it  should  stand  before  if,  and  be  changed  into 
even,  thus:  that  even  if  any  (some)  obey  not. 
It  may  perhaps  be  inferred  that  the  husbands 
of  most  of  them  were  believers.  But  ev«n  if 
some  obeyed  not,  it  was  possible  that  they 
might  be  won,  etc.  Obey  not.  It  seems  to 
imply  positive  rejection  of  the  word.  (2:  Sand 
compare  1 :  22.)  Without  the  Avord.  Peter 
uses  no  article—'  Without  word.'  He  refers, 
not  to  the  word  as  publicly  preached,  but 
probably  to  talking  by  the  wives  themselves; 
not  that  all  speaking  to  their  husbands  is  for- 
bidden, but  he  suggests  as  the  chief  means  of 
winning  them  their  conversation— i.e.,  ii;a^/fc, 
conduct — 

The  silence  often  of  pure  innocence 

Persuades,  when  speaking  fails. 


Sharp  criticism  of  the  husband  on  account 
of  his  defects,  even  if  they  are  moral  defects, 
and  a  habit  of  complaining  at  her  lot,  will  not 
only  not  win  him  to  the  gospel— it  will  make 
his  rejection  of  it  the  slifier.  Paul  says: 
"Faith  Cometh  by  hearing,  and  hearing  by 
the  word  of  God";  and  so  if  the  husband 
shall  be  won  by  means  of  the  holy  walk  of  the 
wife,  it  will  be  none  the  less  true  that  the 
word  will  lie  at  the  basis  of  the  other  instru- 
mentality. 

2.  While  they  behold.  See  on  2:  12. 
Your  chaste,  etc.— your  deportment  chaste 
i/i /ear— 'chaste'  used  in  the  general  sense  of 
pure,  as  in  James  3:  17.  Fear — awe  either 
toward  God  or  toward  the  husband  ;  more 
probably  the  latter.  As  the  husband  is  ex- 
horted (ver.  7)  to  honor  his  wife,  the  fear  is  far 
from  slavish.  It  is  holy  apprehension  of 
doing  anything  which  shall  appear  to  conflict 
with  the  duty  enjoined  in  ver.  1,  and  so  creat- 
ing an  obstacle  to  his  conversion. 

3.  In  this  and  ver.  4,  submission  to  their 
husbands  is  still  enjoined,  but  this  is  done  by 
exhorting  them  to  the  exercise  of  qualities 
which  will  certainly  lead  to  it— meekness  and 
quietness  of  spirit;  and  to  these  qualities  they 
are  exhorted  negatively,  in  contrast  with  that 
vanity  which  would  lead  them  to  make  the 
adornment  of  their  persons,  their  bodies  in- 
deed, the  chief  object  of  concern.  Literally, 
whose  adorning  let  it  be,  not  the  outward  of 
plaiting  the  hair,  etc.  In  the  Common  Ver- 
sion 'adorning'  is  repeated,  and  is  printed  in 
italics.  The  repetition  is  necessary,  in  order 
to  express  what  the  Greek  says  without  repe- 
tition, and  that  very  necessity  makes  the 
italics  needless:  Whose  adorning  let  it  be,  not 
the  outward  adorning,  .  .  .  but  let  it  be,  etc. 
Plaiting  —  braiding,  not  for  convenience, 
which  might  be  allowable,  but  for  ornament. 
Gold — golden  ornaments,  jewels  of  gold.  (Re- 
vised Version.)  A.T^j*Sive\— garments  (plural 
in  the  original),  worn  for  show;  no  reference 
to  convenience.  'Plaiting,'  'wearing,'  'put- 
ting on.'  Notice  the  activity  of  women  in 
this    sort    of   self-adorning.      Vanity   makes 


44 


I.  PETER. 


[Ch.  III. 


4  But  lei  it  be  the  hiddeu  man  of  the  heart,  in  that 
which  is  not  corruptible,  even  the  ornament  of  a  uieek 
and  quiet  spirit,  which  is  in  the  sight  of  God  of  great 
price. 

5  For  after  this  manner  in  the  old  time  the  holy 
women  also,  who  trusted  in  God,  adorned  themselves, 
being  in  subjection  unlo  their  own  husbands: 

ti  Even  as  8arah  obeyed  Abraham,  calling  him  lord: 


4  but  let  it  be  the  hidden  man  of  the  heart,  in  the  in- 
corruptible  apparel    of   a  meek    and    quiet   spirit, 

5  wliich  is  in  the  sight  of  God,  of  great  price.  For 
alter  this  mauuer  aforetime  the  holy  women  also, 
who  hoped  in  God,  adorned  themselves,  being  in 

6  subjectiou  to  their  own  '  husbands:  as  fSarah  obeyed 
Abraham,  calling  him  lord:  whose  children  ye  now 


1  Or,  liuebands  (.as  Sarah 


ye  are  become),  doing  well,  and  not  being  a/raid. 


nimble  fingers.  Notice  also  the  very  em- 
phiitic  position  of  'not';  yet  the  negative 
thought  which  it  introduces  is  not  the  leading 
one;  that  is  introduced  bj'  'but.'  (ver.  4.) 
The  meaning  of  this  prohibition  will  escape 
us,  unless  we  bear  in  mind  the  extravagant 
love  of  ornament  which  characterized  the 
Oriental  mind,  and  the  great  irreligiousness 
which  led  to  it.  The  Egyptian  monuments 
tell  surprising  tales  of  female  vanity,  and  the 
inspired  prophet  speaks  of  "the  bravery  of 
their  tinkling  ornaments  about  their  feet,  and 
their  cauls,  and  their  round  tires  like  the 
moon,  the  chains,  and  the  bracelets,  and  the 
mufflers,  the  bonnets,  and  the  ornaments  of 
the  legs,  and  the  head  bands,  and  the  tablets, 
and  the  ear  rings,  the  rings,  and  the  nose 
jewels,  the  changeable  suits  of  apparel,  and 
the  mantles,  and  the  wimples,  and  the  crisp- 
ing pins,  the  glasses,  and  the  fine  linen,  and 
the  hoods,  and  the  vails."  (isa.s:  18-23.)  It  is 
what  Calvin  calls  the  morbum  vanitati.s  quo 
mulieres  laborant  (in  Huther),  the  disease  of 
vanity  under  ivJdch  tvomen  labor,  that  Peter 
blames.  Woman's  love  of  ornament  is  a  root 
of  all  evil,  not  less  than  man's  love  of  money. 
"Women  may  sin  by  wearing  too  little  cloth- 
ing as  well  as  by  wearing  too  much  ornament. 
As  the  remedy  for  love  of  money  in  man  is 
holiness  (i:  i5, 16;  2:9),  so  also  is  holiness  the 
remedy  for  love  of  outward  adornment  in 
woman.  Giving  too  little  attention  to  the 
decoration  of  their  bodies  will  not,  probably, 
very  soon  become  a  besetting  sin  of  women. 

4.  The  apostle  tells  them  what  their  adorn- 
ing ought  to  be.  The  hidden  man  of  the 
heart.  This  is  the  general  form  of  express- 
ing the  contrast  with  outward  adorning.  The 
ornaments  in  which  their  irreligious  neigh- 
bors delight  appeal  to  the  eye;  this,  the  man 
of  the  heart,  is  'hidden,'  pertains  to  what  is 
within.  Compare  Rom.  7:  22  (the  inward 
man);  Eph.  3:  16  (the  inner  man) ;  2  Cor.  4  : 
16  (the  inward  man).  In  that  which  is  not 
corruptible,  etc.,  may  be  rendered:  in  the 
incorruptibleness  of  a  meek  and  quiet  spirit. 


It  is  this  of  which  the  hidden  man  consists. 
Instead  of  fondness  for  outward  ornament, 
they  should  adorn  themselves  with  meekness 
(Matt.  5:  5)  and  quletuess ;  and,  unlike  gold  and 
superfluous  apparel,  such  qualities  are  not 
corruptible— are  imperishable.  With  such 
virtues  they  cannot  fail  to  be  submissive  to 
their  husbands.  This  spirit,  whatever  may 
be  said  of  the  world's  judgment,  is  in  the 
sight  of  God  of  great  price.  God  is  in- 
finitely able  to  estimate  the  respective  values. 
Man  judges  by  a  false  standard.  '  Great  price,' 
costly;  applied  by  Paul  (i  Tim.  2: 9)  to  "array  " 
(raiment),  and  by  Mark  (u:  s)  to  "spikenard." 
Compare  ver.  3,  4,  with  1  Tim.  2:  9,  10. 

5.  For  strengthens  the  main  exhortation 
(ver.  1)  and  the  subordinate  one  of  vs.  3,  4. 
After  this  manner — in  the  way  just  de- 
scribed. He  draws  an  illustration  from  the 
times  of  the  Old  Testament.  Trusted  in 
God — hoped.  The  comma  of  the  English 
(both  the  Common  and  the  Revised  'N''ersion) 
ought  not  to  have  been  inserted  between  'also' 
and  'who';  the  connection  is  closer  than  the 
comma  indicates.  It  was  not  holy  women 
only  who  adorned  themselves,  but  holy  women 
'who  hoped  in  God.'  According  to  the  com- 
monly received  Greek,  hoped  u2Jon  God  ;  but 
according  to  valuable  manuscripts,  hojjed  in 
God.  They  were  adorned  within.  Being 
in  subjection.  See  on  the  same  in  ver.  1. 
Submitting  themselves  to  their  own  husbands 
was  one  of  the  manifestations  of  their  meek- 
ness and  quietness.  Their  own.  See  on  the 
same  in  ver.  1,  and  in  Critical  Notes. 

6.  An  eminent  example  is  seen  in  Sarah, 
the  wife  of  their  distinguished  progenitor. 
Even — a  needless  insertion.  Obeyed.  The 
original  term  is  a  mild  one,  listened.  She 
listened  to  him,  and  it  is  implied  that  she 
listened  to  him  in  submissiveness  of  spirit. 
Calling  him  lord  (Gen.  18:12);  doubtless  the 
customary  way  of  addressing  him.  Sarah  was 
not  faultless.  In  the  affair  of  Hagar  and  Ish- 
mael  she  showed  more  independence  than  was 
delicate,  and  more  feeling  than  was  necessary. 


Ch.  III.] 


I.  PETER. 


45 


whose  daughters  ye  are,  as  long  as  ye  do  well,  and  are 
not  afraid  with  any  amazement. 

7  Likewise,  ye  husbands,  dwell  with  Ihem  according 
to  knowledge,  giving  honour  unto  the  wife,  as  unto  the 


are,  if  ye  do  well,  and  are  not  i  put  in  fear  by  any 
terror. 
7      Ye  husbands,  in  like  manner,  dwell  with  your 
wives  according  to  knowledge,  giving  honour  i  unto 


1  Or,  afraid  with 2  Gr.  unto  the  female  vessel,  as  weaker. 


A  meek  and  quiet  spirit  even  then  would  have 
been  more  womanly,  and  better  would  it  have 
been  had  she  respectfully  and  gently  declined 
to  unite  with  her  liege  lord  in  one  or  two  in- 
stances of  deception.  Yet  she  was  usually  so 
decorous  and  obedient  that  the  apostle  deemed 
her  worthy  of  imitation  by  all  pious  women. 
"There  be  many  women  now-a-days  that 
break  away  from  their  husbands."  Compare 
1  Sam.  25:  10.  Whose  daughters.  The 
Greek  means  c/(iWrew,  whether  sons  or  daugh- 
ters. Whose  children  ye  are  (becatne  at  the 
time  of  their  conversion,  but  implying  that 
they  are  so  now),  in  the  sense  of  spiritual  de- 
scent. As  long  as — inserted  by  the  Kevision- 
ists  of  1611  to  aid  in  bringing  out  what  they 
supposed  to  be  the  meaning;  but  reference  to 
time  is  erroncus.  Nor  ought  {/(Revised  Ver- 
sion) to  be  supplied,  as  if  thej'  became  Sarah's 
spiritual  children  on  condition  that  they  do 
good;  nor  because,  as  if  they  became  children 
of  Sarah  because  they  do  good.  The  meaning 
may  be  expressed  thus  :  Whose  children  ye 
became,  as  shown  by  your  well-doing — that  is, 
in  "their  entire  course  of  life,  with  especial  ref- 
erence to  their  marriage  relations."  (Huther. ) 
Are  not  afraid,  etc.,  is,  literally,  fearing  no 
frightening,  no  dread;  or,  as  some,  not  quite 
exactly,  would  say, /eff;-i«^  no /ear.  "Feared 
exceedingly"  (Mark  4: 41),  is,  literally, /ea?-erf  a 
great  fear.  In  1  John  5  :  16  is  a  similar  pecu- 
liarity, "sin  a  sin"  ;  in  Col.  2:  19,  "increaseth 
with  the  increase."  It  is  an  intense  form  of 
expression,  and  was  not  very  seldom  used  in 
the  Hebrew  language  before  it  came  into  use 
in  the  Greek.  The  peculiarity,  though  not 
quite  so  marked,  is  found  here  also.  The 
apostle  exhorts  them  not  to  fear  that  which, 
in  itself,  is  adapted  to  make  them  fear;  or, 
not  to  fear  those  who  may  attempt  to  make 
them  fear.  The  men  of  the  world,  or,  as  the 
context  requires,  their  ungodly  husbands, 
may  oppose;  but  they  are  not  to  fear.  Some 
take  frotn  'as'  to  'ye  are'  as  a  parenthesis; 
thus:  being  in  subjection  to  their  own  hus- 
bands (as  Sarah  obeyed  Abraham,  calling 
him  lord,  whose  children  ye  are  become), 
doing  well,  and  not   being  afraid.      This  as- 


sumes that  the  participle  for  'doing  well'  is 
to  be  connected  with  '  women '  in  ver.  5.  If 
this  is  the  right  construction  (which  is  by  no 
means  certain),  it  follows  that  after  speaking 
of  the  '  holy  women '  of  former  times,  the 
writer  pauses  a  moment  to  illustrate  by  the 
case  of  Sarah  as  one  of  the  class,  and  then, 
resuming,  completes  his  description  of  the 
holy  women,  characterizing  them  as  'doing 
well,'  etc.  The  Revised  Version  has  this  form 
in  the  margin  as  an  alternative  reading,  and 
W^estcott  and  Hort's  Greek  Testament  has  the 
same. 

7.  Fourth  Exhortation  (particular); 
addressed  to  husbands.  Likewise  —  directs 
to  the  exhortation  given  to  wives  at  ver.  1, 
and  hints  that  husbands  are  under  obligations 
to  their  wives,  as  well  as  wives  to  their  hus- 
bands. The  form  of  the  obligation  is  in  part 
different.  Husbands,  neither  here  nor  else- 
where, are  required  to  be  in  subjection  to  their 
wives.  The  spirit  of  the  obligation  is  the  same 
— that  is,  the  same  in  so  far  as  both  the  hus- 
band and  the  wife  are  to  be  controlled  by 
love.  DAvell  with  them — refers  to  general 
daily  intercourse.  According  to  knowl- 
edge. In  your  marriage  relations  show 
intelligence  and  judgment.  Giving  honour, 
etc.  In  this  part  of  the  verse  the  meaning  is 
not  well  given.  Translate  :  Dwelling  accord- 
ing to  knowledge  with  the  female  vessel  as  the 
weaker,  rendering  honor  [to  them]  as  also 
fellow  heirs.  'Vessel.'  The  husband  is  a 
vessel  as  well  as  the  wife  ;  but  the  wife  is  the 
weaker  vessel.  The  word  is  applied  to  men 
(1  Thess.  4: 4) ;  to  human  belngs  without  dis- 
tinction of  sex.  (Kom.9:2i.)  'Weaker.'  Not 
the  man  is  a  weak  vessel,  and  the  woman  a 
weaker  one.  No  such  comparison  is  intended, 
and  such  a  comparison  would  spoil  theappeai ; 
for  it  is  just  because  the  man  is  here  assumed 
to  be  a  strong  vessel  that  he  is  exhorted  to 
discharge  his  obligations  to  the  woman.  '  The 
weaker'  cannot  mean  weaker  in  mind,  for 
that  women  as  a  class  would  prove  themselves, 
under  equally  favorable  conditions,  constitu- 
tionally inferior  to  men  as  a  class,  has  not  3'et 
been  shown  to  be  even  probable.     Every  cen- 


46 


I.  PETER. 


[Ch.  hi. 


weaker  vessel,  and  as  being  heirs  togetlier  of  the  grace 
of  life;  that  your  prayers  be  not  hindered. 
8  Finally,  be  ye  all  of  one  mind,  having  compassion 


the  woman,  as  unto  the  weaker  vessel,  as  being  also 
joint-heirs  of  the  grace  of  life ;  to  the  end  that  your 
prayers  be  not  hindered. 
8      Finally,  be  ye  all  likeminded,  i  compassionate,  lov- 


1  Gr.  sympathetic. 


tury  has  been  brilliant  with  women  of  mental 
capacity  which  quite  overtopped  that  of  a 
larfje  majority  of  men.  The  wife  is  the  weaker 
vessel  because  she  has  been  made  subordinate. 
In  harmony  with  this  subordination  she  is 
inferior  to  man  in  strength  of  body.  "But 
Peter  spealcs  of  the  woman  as  the  weaker 
vessel  without  intending  thereby  disparage- 
ment or  offence  to  the  sex,  or  to  any  particu- 
larly strong-minded  or  strong-bodied  member 
of  it.  It  is  no  insult  to  the  vine  to  say  that  it 
is  weaker  than  the  tree  to  which  it  clings;  or 
to  the  rose  to  say  that  it  is  weaker  than  the 
bush  which  bears  it."  (Lillie.)  Giving 
honour  unto  the  wife — expresses  the  chief 
thought.  The  wife's  submission,  then,  is  not 
dishonorable.  And  as  being  fellow  heirs, 
etc.  Not  fellow  heirs  with  one  another,  but 
with  their  husbands.  The  wife  is  to  receive 
the  incorruptible  possession  (1=*),  as  well  as 
the  husband,  which  is  a  good  reason  for  ren- 
dering honor — i.  e.,  by  esteeming  her.  See 
Kom.  8:  17;  Eph.  3:6;  Heb.  11:  9.  Grace 
of  life — grace  consisting  of  life.  Your  pray- 
ers— perha])s  family  prayers  offered  by  the 
husband  or  by  both.  Of  Philip  Henry  it  is 
said  that  "he  and  his  wife  constantly  prayed 
together  morning  and  evening;  and  never,  if 
they  were  together  at  home  or  abroad,  was  it 
intermitted."  (Dr.  Mombert  in  Fronmiiller.) 
Inference:  Their  married  life  must  have  been 
harmonious.  They  must  have  constantly 
borne  in  mind  the  relation  which  each  was 
required  to  maintain  toward  the  other,  with- 
oiit,  however,  being  distinctly  conscious  of  a 
purpose  to  do  so.  Private  prayers  may  be  in- 
cluded. Hindered — cut  into,  cut  in  pieces, 
from  which  came  the  meaning — impede,  hin- 
der. (Huther.)  Some  say,  prevented  from  ris- 
ing to  the  throne  of  God  ;  but  Peter  is  aiming 
to  prevent  their  prayers  from  being  omitted. 
What  may  cause  them  to  be  omitted?  Not 
dwelling  accordingto  knowledge  with  the  wife 
as  the  weaker  vessel,  and  not  honoring  her  as 
a  fellow  heir,  etc.  The  disharmony  which 
will  result  will  cut  prayer  to  pieces;  the  ser- 
vices will  be  wholly  omitted.  The  same  thing 
might  happen  if  the  wife  should  be  unmindful 


of  her  own  obligation  ;  but  Peter  plies  the  wife 
with  one  kind  of  argument,  and  the  husband 
with  another  kind. 

8.  Exhortations  to  distinct  classes  having 
been  closed,  the  apostle  concludes  this  second 
series  with  exhortations  to  all,  growing  out  of 
their  relations  to  persecutors.  It  is  remark- 
able that  in  this  section  the  most  simple  prac- 
tical hints  are  found  in  juxtaposition  with  one 
of  the  most  difficult  passages  in  the  Bible. 
Working  quietly  and  openly  among  the  easy 
things  of  the  Christian  life,  the  apostle  sud- 
denly plunges  (18-20)  out  of  sight  into  a  subject 
of  the  most  difficult  nature.  Finally — indioa- 
tive  not  of  the  termination  of  the  Epistle,  but 
of  a  purpose  to  avoid  further  particulars,  and 
to  utter  thoughts  of  a  general  nature.  All — 
every  individual  of  every  class  named.  What 
follows  is  expressed  by  means  of  five  adjectives, 
no  other  word  being  used.  It  is  a  beautiful 
cluster  of  virtues — united,  sympathetic,  broth- 
erly, compassionate,  humble;  or,  using  the 
more  active  form — like-minded,  sympathizing, 
brother-loving,  tender-hearted,  lowly-minded. 
Liike-minded  refers  more  to  feeling  than  to 
opinion,  yet  union  of  heart  tends  to  create 
greater  union  of  opinion.  Opinions,  however 
unlike,  ought  not  to  bristle  with  prejudice. 
Christendom  has  long  needed  more  oneness 
of  doctrine,  but  much  more  has  it  needed 
oneness  of  heart.  Even  true  churches  have 
always  needed  this  divine  exhortation  (Rom.  12: 

16;  15:  5;  2  Cor.  13:  11;  Phil.  2:2;    1  Cor.  1  :    10;    Eph.  4     3); 

how  much  more  has  Christendom  needed  it! 
Making  infants  church  members  in  the  early 
ages  of  Christianity  at  length  filled  churches 
with  unregenerate  persons,  and  the  practice 
continuing  to  the  present  day,  doctrines  and 
rites  have  been  forced  upon  men  by  assem- 
blies, councils,  emperors,  popes,  and  legisla- 
tures, concerning  which  the  Scriptures  say 
nothing  whatever.  The  divisions  of  Christen- 
dom are  the  progeny,  not  of  Christianity,  but 
of  the  world.  Having  compassion — sympa- 
thizing, sympathy — brought  into  our  language 
from  the  Greek,  \s  feeling  with.  The  readers 
are  dissimilar,  socially  and  intellectually,  yet 
each  is  required  to  make  the  joys,  and  espe- 


Ch.  III.] 


I.  PETER. 


47 


one  of  another;  love  as  brethren,  be  pitiful,  be  cour- 
teous ; 

9  Not  renderint;  evil  for  evil,  or  railing  for  railing: 
but  contrariwise  blessing;  knowing  that  ye  are  there- 
unto called,  that  ye  should  inherit  a  blessing. 

10  For  he  that  will  love  life,  and  see  good  days,  let 
hiiu  refrain  his  tongue  from  evil,  and  his  lips  that  they 
speak  no  guile: 

11  Let  him  eschew  evil,  and  do  good;  let  him  seek 
peace,  and  ensue  it. 


9  ing  as  brethren,  tenderhearted,  hunibleniinded:  not 
reudering  evil  for  evil,  or  reviling  for  reviling;  but 
contrariwise  blessing;  for  hereunto  were  ye  called, 

10  that  ye  should  inherit  u  blessing.     For, 

He  that  would  love  life, 

And  see  gnod  day.s. 

Let  him  rcfr:iin  hi^  tongue  from  evil, 

And  his  lips  that  they  speak  no  guile: 

11  And  let  him  turn  away  Irom  evil,  and  do  good; 
Let  him  seek  peace,  and  pursue  it. 


cially  the  sorrows  of  others,  his  own.     (Rom. 

U:  15;  I  Cor.  12:  26;  Heb.  13:  3.) 

So  two,  together  weeping,  make  one  woe. 

Symiiathy  is  a  rational  emotion  ;  may  be 
much  developed  ;  and,  though  often  moving 
with  great  rapidity,  may  become,  under  the  in- 
fluence of  the  moral  judgment  enlightened  by 
the  Scriptures,  a  permanent  power,  bearing 
thesoul  forward  with  planet-like  order  through 
the  entire  course  of  life.  Mock  suffering  (the 
theatre)  and  suffering  described  (fiction)  are 
but  feeble  stimulants  to  sympathy.  Tears 
may  be  wasted  when  sympathy  is  hoarded. 
Liove  as  hrethern—bj-otherl]/,  in  the  Greek, 
philadelphoi.  A  philadelphian  is  a  lover  of 
his  brethren,  (i:  22;  4:  s;  Rom.  12:  lo.)  TheEng- 
lish,  love  as  brethren,  may  leave  an  erroneous 
impression.  Pitiful — tender-hearted,  so  trans- 
lated in  Eph.  4  :  32.  Courteous.  This  stands 
for  a  word  which  has  much  less  manuscript 
authority  than  another,  which  is  properly 
rendered  as  above,  lowly-minded.  The  trait 
is  to  be  manifested  toward  one  another  (5:5; 
Phil. 2:3),  and  especially  toward  God.  (5:6; 
Acts  20:  19.)  The  opposite  is  self-conceit,  which 
is  self-esteem  with  its  eyes  shut  against  God. 
The  wolf  may  dwell  with  the  lamb,  but  self- 
conceit  with  humility  never. 

9.  The  previous  verse  refers  to  their  rela- 
tions to  each  other,  this  to  their  relations 
to  the  unregenerate  world ;  yet  the  virtues 
enjoined  in  ver.  8  have  an  anticipatory  refer- 
ence to  what  was  about  to  be  said  concerning 
their  relations  to  the  world.  Evil  for  evil- 
evil  deeds;  railing — words.  Peter  knows 
that  his  Lord  did  neither  (Mati.  26:  62,63;  27: 12)  ; 
and  he  remembers  what  a  wrong  use  he 
himself  once  made  of  the  sword.  (Matt.  26: 51.) 
But  contrariwise — on  the  contrary.  Do 
directly  the  opposite,  and  talk  directly  the 
opposite.  Implore  blessing  upon  them, 
bodily  and  spiritual,  temporal  and  eternal. 
"Wonderful  precepts!  and  with  the  strength 
of  Christ  as  easily  obeyed  as  any  others,  if 


one  has  the  lowliness  of  mind  enjoined  at  the 
close  of  ver.  8.  Pride  is  the  spur  of  retali- 
ation. Knowing.  The  Greek  has  little 
reason  for  being  accepted  as  genuine.  Kcad 
thus  :  Because  to  this  end  ye  were  called,  that 
ye  should  inherit  blessing ;  that  ye  should 
come  into  possession  of  the  blessings  of  the 
gospel  provided  for  this  life  and  the  next. 
They  were  called  (2-21)  by  the  Holy  Spirit. 
If  they  are  possessors  of  such  blessings,  surely 
they  ought  to  implore  blessings  on  those  who 
maltreat  and  malign  them. 

10.  The  Old  Testament  (P8.34:  12-16)  again 
lends  its  aid  to  the  apostle  of  the  New,  for 
the  purpose  of  strengthening  the  exhorta- 
tions of  ver.  9.  The  usuul  form  of  quotation 
is  wanting,  yet  with  slight  variations  the 
words  are  those  of  David,  as  reproduced  in 
the  Septuagint.  For  is  Peter's,  and  connects 
the  quotation  with  the  preceding  verse.  He 
that  will  love  life.  'Will'  is  not  the  usual 
auxiliary  sign  of  the  future.  Read  :  He  that 
desires  to  love  life ;  or,  that  would.  It  takes 
for  granted  that  life  may  be  one  of  true  happi- 
ness. The  thought  is  peculiar.  It  is  Peter's 
rather  than  David's;  for  David  says:  "He 
that  desireth  life."  Peter  gives  prominence 
to  loving  life.  The  pessimist,  if  consistent, 
hates  life.  To  see  good  days  is  to  experi- 
ence them— that  is,  to  have  them  and  enjoy 
them.  Notice  the  use  of  the  word  in  Luke 
2:  26;  Heb.  11:  5;  John  3:  3.  'Good  days,' 
in  this  life — the  possession  of  none  but  be- 
lievers. Even  the  sorrow  of  those  who  love 
God  cannot  make  good  days  bad  days.  (Rom.  8: 
28;  2Cor.4:  16;  6: 10.)  Let  hiui  fcfrain,  etc. — 
as  if  it  were  impossible  to  desire  to  love  life, 
if  the  tongue  were  allowed  to  have  its  way. 
See  James  3.  Guile,  deceit.  See  on  2: 
1,  22. 

11.  Escnew,  etc. — turn  away  from  evil. 
It  is  a  general,  comprehensive  precept,  re- 
ferring to  evil  of  whatever  kind.  And  do 
good,  also  a  comprehensive  precept,  but  it 
enjoins  a  positive  virtue.     "  Went  about  doing 


48 


I.  PETER. 


[Ch.  III. 


12  For  the  eyes  of  the  Lord  are  over  the  righteous, 
and  his  ears  are  o/jen  unto  tlieir  prayers:  but  the  face 
of  the  Lord  is  against  them  that  do  evil. 

13  And  who  is  he  that  will  harm  you,  if  ye  be  fol- 
lowers of  that  which  is  good? 

14  But  and  if  ye  suffer  for  righteousness'  sake,  happy 
are  ye :  and  be  not  afraid  of  their  terror,  neither  be 
troubled ; 

15  But  sanctify  the  Lord  God  in  your  hearts:  and  be 


12  For  the  eyes  of  the  Lord  are  upon  the  righteous 
And  his  ears  unto  their  supplication: 

But  the  face  of  the  Lord  ia  upon  them  that  do 
evil. 

13  And  who  is  he  that  will  harm  you,  if  ye  be  zeal- 

14  ous  of  that  which  is  good?    But  and  if  ye  should 
sutler  for  righteousness'  sake,  blessed  are  ye:  and 

15  fear  not  their  fear,  neither  be  troubled ;  but  sanctify 
in  your  hearts  Christ  as  Lord :  being  ready  always  to 


good,"  was  said  of  Christ  by  this  very  apostle. 
(Acts  10: 38.)  The  farmer  who  merely  abstains 
from  sowing  bad  seed  will  reap  nothing. 
Seek  peace — a  more  particular  direction. 
See  Matt.  5:9.  To  live  peaceably  in  heaven 
with  all  will  be  easy ;  to  live  so  here  with  all 
is  scarcely  possible  (Eom.  12:  is) ;  yet  we  are  not 
only  to  seek  peace,  but  we  are  to  ensue  {pur- 
sue) it.  We  are  to  make  a  vigorous  and  de- 
termined effort  to  make  others  peaceable  and 
peaceful,  and  this  is  most  easily  done  by  being 
peaceable  and  peaceful  ourselves.  Much  free- 
dom must  be  granted  to  one  another  to  do  the 
usual  work  of  life  in  the  way  preferred — in 
the  family  for  example,  and  in  the  place  of 
business,  if  peace  is  to  thrive.  There  is  no 
better  trade  to  which  to  put  a  child  than 
peace-making.  In  affairs  moral  and  reli- 
gious, we  must  be  "first  pure,  then  peaceable ' ' 
(James  3:  17),  yet  pcrsecution  for  religious  opin- 
ions, even  in  the  mild  form  of  uncharitable- 
ness,  is  utterly  contrary  to  the  spirit  of  Christ. 

13.  For.  This,  too,  is  Peter's  word,  not 
David's.  It  points  to  the  ground  upon  which 
the  exhortations  of  ver.  11  rest — namely,  the 
Lord's  relation  to  the  righteous  and  the 
wicked.  Are  over — are  upon;  that  is,  turned 
upon.  Unto  their  -prayers— toward  them. 
'Against,'  'upon' — the  same  word  in  the 
Greek  as  stands  before  the  word  Unrighteous. 
The  contrast,  then,  between  the  Lord's  course 
toward  the  righteous  and  toward  the  wicked 
is  not  expressed  in  the  preposition,  nor  in /ace. 
The  contrast  is  expressed  by  but— and  the 
contrast  how  great!  Lord.  As  nothing  in 
the  context  requires  it  to  be  applied  to  Christ, 
it  may  have  the  reference  which  it  has  in  the 
Psalm  from  which  the  words  are  taken. 

13.  Intensity  is  given  to  the  thought  by  the 
interrogative  form.  Peter  once  had  sharp 
experience  of  the  power  of  questions.  (John  21 : 
1  -n.i  The  apostle  would  here  confirm  the 
exhortation  to  do  good.  Will  harm — too 
feeble.  The  rendering  is  stronger  in  Acts  7: 
6,  19  {entreat  evil,  evil  entreated)  \  in  12:  1 
{vex);  in  18:  10  {to  hurt  thee).    Followers — 


imitators.  But  valuable  manuscripts  have  a 
word  which  means  zealous — if  ye  are  zealous 
of  that  which  is  good.  There  are  two  possible 
meanings  of  the  first  part  of  the  question  : 
Who  is  he  that  will  be  able  to  do  you  evil? 
and,  Who  is  he  that  will  be  disposed  to  do  you 
evil?  If  the  latter  is  the  meaning,  the  ques- 
tion must  have  been  asked  in  view  of  the 
supposition  that  usually  the  world  will  not 
be  disposed  to  persecute  those  who  lead  a 
truly  Christian  life;  but  it  can  scarcely  be 
said  that  in  apostolic  times  this  was  usually 
the  case.  If  the  former  is  the  sense,  it  implies 
that  no  one  can  do  them  any  real  and  essential 
evil.  God  will  parry  the  blow.  Which  is  the 
correct  view  is  uncertain.  See  Isa.  50 :  9 ; 
Rum.  8:  31,  33,  34. 

14.  But  and  if— a  "barbarous"  translation 
(Lillie),  an  "innocent  archaism"  (Schaff). 
The  English  Revisers,  as  the  latter  reminds 
us,  naturally  adhere  to  these  archaisms. 
Read :  But  if  also  ye  should  suffer.  For 
righteousness'  sake — on  account  of  their 
Christian  life.  See  righteous  in  ver.  12,  a 
good  conscience  and  good  conversation  in 
ver.  16,  and  ivell  doing  in  ver.  17.  Happy — 
blessed,  which  is  less  suggestive  of  hap,  luck, 
chance.  'Happ3''  has  taken  on  a  Christian 
meaning,  but  even  now  it  has  less  aroma  than 
blessed.  The  sentiment  which  Peter  here 
expresses  fell  upon  his  ear  from  the  lips  of 
Christ  when  upon  the  Mount  (Matt.  5:  11.) 
Persecution  will  make  these  Christians  more 
blessed  here,  and  this  fragrant  result  of  suffer- 
ing will  extend  into  the  next  life,  never  to  be 
diminished.,  but  ever  to  be  augmented.  Be 
not  afraid  of  their  terror— /ca?"  7iot  their 
fear;  be  not  afraid  of  the  terror  with  which 
they  would  harass  you.  See  on  ver.  6.  Those 
words  and  the  first  clause  in  ver.  15  may  be  a 
"free  translation"  of  Isa.  8:  12,  13. 

15.  But  sanctify — reverence  as  holy.  Com- 
pare "Hallowed  be  thy  name."  (Matt.  6:9.) 
The  Lord  God~Lo7'd  the  Christ;  or  per- 
haps better,  the  Christ  as  Lord,  according  to 
the  approved  reading.    The  exhortation  stands 


Ch.  III.] 


I.  PETER. 


49 


ready  always  to  give  an  answer  to  every  man  that 
aakL-ih  you  a  reason  of  the  hope  that  is  in  you,  with 
meekness  and  fear: 

Iti  Having  a  good  conscience;  that,  whereas  they 
speak  evil  of  you,  ;is  of  evil  doers,  they  may  be  ashamed 
thai  falsely  accuse  your  good  conversation  in  Christ. 

17  For  (7  i.v  better,  if  the  will  of  tiod  be  so,  that  ye 
sutler  for  well  doing,  than  for  evil  doing. 


give  answer  to  every  man  that  asketh  you  a  reason 
concerning  the  hope  that  is  in  you,  yet  with  meek- 

16  ness and  fear:  havingagood conscience;  that,  where- 
in ye  are  spoken  against,  they  may  be  put  to  shame 

17  who  revile  your  good  manner  of  life  in  Clirist.     For 
it  is  better,  if  the  will  of  God  should  so  will,  that 

18  ye  sutler  for  well-doing  than  for  evil-doing.     Be- 


in  contrast  with  tho  one  immediately  preced-    defence   must   be   made   in    the   right   spirit, 
ing :  Fear  not  them,  but  fear  as  holy  the  Christ  \  Thej'  must  avoid  the  appearance  of  arrogance, 


as  Lord.  Isa.  8:  13  is  literally:  "Sanctify 
Jehovah  of  hosts."  For  Jehovah  Peter  uses 
Lord.  Thus  the  apostle  enjoins  the  duty  of 
sanctifying  Christ  as  Jehovah,  which  may  be 
a  proof  of  Christ's  Deity.  Had  Peter,  at  an 
earlier  period,  had  more  reverence  for  the 
Lord,  he  would  not  have  feared  men,  and 
denied  him.  Compare  Matt.  10:  28.  He  has 
been  qualified  by  bitter  experience  to  exhort 
others.  Fearing  God  makes  one  superior  to 
the  fear  of  men.  Some  fear  the  world  even 
when  the  world  bears  no  sword.  In  your 
hearts  —  otherwise  there  is  no  reverence. 
And  be  ready — being  ready.  The  Greek  for 
'and'  is  not  genuine.  They  must  not  only 
reverence  Christ  in  the  heart,  but  must  also 
be  ready  to  make  an  oral  expression.  To 
give  an  answer— literally,  be  ready  for  an 
apology — that  is,  for  a  "defence"  (piiH-  i:  »)  ; 
"what  clearing  of  yourselves"  (2  Cor.  7:  u)  ; 
"answer"  (ati.u.  *:  le.)  The  use  of  the  word 
implies  that  those  who  are  sujiposed  to  ask  for 
the  reason  of  their  hope,  ask  with  little  sym- 
pathy, not  to  say  with  some  opposition, 
(ver.  u,  16.)  The  answcr  given  is  therefore  of 
the  nature  of  a  defence.  Always— never 
unprepared,  never  unwilling,  never  timid. 
Every  man — without  respect  to  his  position 
or  his  character.  A  reason  of— a  reason 
concerning.  The  hope — the  hope  in  Christ, 
with  all  the  blessed  results.  See  on  1:3,  13, 
21.  Be  ready  to  make  as  full  a  statement  as 
the  circumstances  may  require.  As  thej-  are 
to  be  always  ready  to  do  it,  it  follows  that  the 
reference  is  not  specially  to  the  first  profession 
of  faith.  Lips  which  opened  then,  but  never 
afterward,  would  seem  to  have  opened  nne- 
chanioally,  not  under  the  sweet  influence  of  a 
renewed  heart.  Too  many  are  like  the  silent 
letters  of  our  language — nothing  would  be 
lost  if  they  were  all  dropped  out.  With 
meekness,  etc.  In  several  manuscripts  the 
Greek  is  preceded  by  a  word  meaning  but  or 
yet,  which  makes  the  contrast  more  striking. 


and  must  fear  lest  their  defence  be  such  as  to 
do  more  harm  khan  good. 

16.  Having  a  good  conscience.  This 
connects  with  '  ready.'  (ver.  15.)  A  good  con- 
science is  aconscience  unstained  with  conscious 
guilt,  or  with  unforgiven  sin,  or  with  intention 
to  do  wrong.  It  implies  that  the  conscience 
has  been  made  white  through  faith  in  Christ. 
Without  a  good  conscience,  their  readiness  for 
defence  would  be  false.  That  whereas, 
wherein,  or,  in  the  matter  in  which.  It  is 
similar  to  the  form  of  expression  in  2:  12, 
upon  which  see  note.  Your  good  conver- 
sation in  Christ — good  manner  of  life  in 
communio7i  with  Christ.  Be  ashamed — de- 
sirable even  if  nothing  more  should  come 
from  it.  Oh,  that  the  consciences  of  all  were  so 
pure  that  the  accusations  were  false  and  the 
accusers  ashamed  ! 

17.  For.  In  ver.  16  the  apostle  virtually 
exhorts  them  to  have  a  good  conscience,  and 
now  hegives  a  reason  in  support  of  the  exhorta- 
tion. If  the  will  of  God  be  so,  literally, 
if  the  will  of  God  should  will  it.  The  noun 
refers  to  the  will  of  God  as  a  faculty,  and  the 
verb  to  exerting  the  faculty.  'The  will  of 
God"  refers  to  the  suffering.  The  form  of  the 
verb  implies  the  joossi6i^i^y  that  such  maybe 
God's  will.  Should  it  be  his  will  that  you 
suffer  at  all,  it  is  better  to  suffer  for  the  reason 
that  you  do  well  than  for  the  reason  that  you 
do  ill.  See  2:  20  and  comments.  Better — 
more  for  the  honor  of  Christ,  better  for  your- 
selves, for  such  suffering  will  bring  the  usual 
blessed  result^sanctification.  Or,  let  better  be 
explained  by  2:  19-21. 

18-20.  The  De.scent  of  Chri.st  to 
Hell.  Such  is  the  title  which  a  large  majority 
of  interpreters,  whether  Roman  Catholic  or 
Protestant,  would  prefix  to  this  section,  with 
what  reason  may  appear  after  examination. 
No  passage  in  the  New  Testament,  none  per- 
haps in  the  Bible,  has  been  considered  during 
at  least  fourteen  hundred  years  more  difficult. 


They  must  be  ready  with  a  defence,  but  the  '  The  main   statement,    with   the   subordinate 

D 


50 


I.  PETER. 


[Ch.  III. 


18  Far  Christ  also  hath  once  sufl'ered  for  sins,  the 
just  for  the  unjust,  that  he  might  bring  us  to  God,  being 
put  to  death  iu  the  Uesh,  but  quickened  by  the  Spirit: 

19  By  whicli  also  he  went  and  preached  uuto  the 
spirits  in  prison ; 


cause  Christ  also  i  suffered  for  sins  once,  the  right- 
eous for  the  unrighteous,  that  he  might  bring  us 
to  God  ;   being  put  to  death  in  the  liesh,  but  quick- 
19  ened  in  the  spirit;    in  wMch  also  he  went  and 


1  Many  ancieut  autboriiies  read  died. 


clauses,  has  received  almost  innumerable  ex- 
planations. Many  of  the  people,  while  disin- 
clined to  accept  the  view  that  Christ,  in  the 
interval  between  his  death  and  resurrection, 
descended  to  the  abode  of  lost  spirits  and 
preached  to  them,  yet  have  been  so  bewildered 
by  what  Peter  is  made  by  our  translators  and 
many  of  the  expositors  to  say,  that  they  have 
settled  down  in  despair  of  ever  arriving  at  a 
satisfactory  view.  The  meaning  is  made  no 
plainer  by  the  Revised  Version.  Some  of  the 
reasons  for  the  interpretation  about  to  be  given 
will  be  found  in  the  Critical  Note. 

For,  because.  It  indicates  that  the  apostle 
is  to  give  a  reason  for  something,  and  that 
something  is  implied  in  ver.  17 — namely,  the 
duty  of  bearing  up  under  suffering  in  well- 
doing. This  duty  is  urged  by  two  considera- 
tions:  1.  Christ  suffered;  2.  He  preached  to 
wrong-doers.  The  wrong-doing  is  set  in  a 
stronger  light  by  presentation  of  the  circum- 
stances under  which  it  continued  to  be  com- 
mitted. To  preach  to  such  men  required 
long-suffering.  Also  is  to  be  connected  with 
suffered  for  si7is.  Notice  the  striking  con- 
trast between  their  suffering  for  well-doing 
jind  Christ's  suffering  for  sins.  The  appeal, 
which  is  from  the  greater  to  the  less,  is  one  of 
incomparable  strength.  For  sins,  on  account 
of  sins.  Once.  It  implies  only  once.  See 
Heb.  9:  26,28;  Rom.  6:  9,  10.  It  may  be 
referred  to  the  entire  period  of  his  earthly  suf- 
fering, but  the  context  shows  that  the  apostle 
was  thinkingchiefly  of  his  final  sufferings.  The 
just  for  the  unjust,  the  righteous  for  the 
unrifihteous.  Hath  suffered,  should  be  suf- 
fered, for  Peter  refers  to  what  occurred  and 
was  completed  at  some  previous  time.  Some 
manuscriptsgive  another  reading,  which  means 
died,  and  this  is  put  in  the  margin  of  the 
Revised  Version.  Many  critics  prefer  it. 
'For'  the  unjust.  See  Critical  Note  on  the 
same  preposition  in  2:  21.  The  idea  of  sub- 
stitution is  clearly  indicated  in  the  context, 
even  if  it  is  not  expressed  in  the  preposition 
itself.  That  he  might  bring  us  to  God. 
Men  are  separated  from  God — that  is,  they  are 


in  want  of  that  life  which  consists  of  com- 
munion with  God.  So  far,  then,  as  respectvS 
themselves,  the  object  of  Christ's  suffering  is 
to  restore  them  to  God's  life — that  is,  to  bring 
them  into  constant  communion  with  their 
Creator.  The  verb  implies  very  near  approach 
to  God.  The  scientific  saying,  Omne  vivutn 
ex  vivo  {all  life  conies  from  Life)  fails  of  verifi- 
cation in  man  viewed  as  a  being  of  spiritual 
capacities;  for  in  man  there  is  no  life  to  gen- 
erate life.  SeeEph.2:  5  ("when  we  were  rfearf 
.  .  .  quickened  us").  "The  spiritual  life  is 
the  gift  of  the  living  Spirit."  (Drummond, 
"Natural  Law  in  the  Spiritual  World,"  Bio- 
genesis.) Being  put  to  death  in  the  flesh, 
but  quickened  by  the  Spirit ;  in  spirit  is  the 
more  correct  rendering.  The  meaning  is  not, 
thatfleshas  mere  flesh  died,  and  that  the  spirit  as 
mere  spirit  was  made  alive,  but  that  the  death 
of  Christ  was  the  death  of  Christ  in  flesh,  and 
that  the  quickening  of  Christ  was  the  quicken- 
ing of  Christ  in  spirit.  The  Common  Version, 
by  the  Spirit  (as  if  there  were  allusion  to  the 
Holy  Spirit),  is  here  wrong.  In  the  Greek 
the  contrast  is  more  strongly  expressed.  See 
Rom.  1 :  3,  4;  1  Tim.  3:  16.  As  pre-existent, 
Jesus  Christ  was  glorious  in  his  ".spiritual 
essence,"  but  through  all  his  earthly  life  that 
glory  was  partly  veiled  in  flesh,  and  in  flesh 
he  was  put  to  death.  But  at  his  resurrection, 
(compare  ver.  21)  he  was  quickened  in  spirit — 
that  is,  he  came  into  repossession  of  the  glory 
of  his  spiritual  nature.  That  this  quickening 
in  spirit  occurred  at  the  resurrection,  not  be- 
tween the  death  and  the  resurrection,  is  clear 
from  Rom.  1:  4.  How,  then,  could  Christ  be 
said  to  have  gone  in  that  spirit  (ver.  i9)  to  the 
abode  of  the  lost  between  his  death  and  his 
resurrection?  But  whether  he  went  at  all  is 
to  be  seen  chiefly  in  ver.  19,  20. 

19.  By  which — in  which  spiritual  nature. 
Also — not,  as  Lange  and  some  others,  even. 
It  looks  back  to  the  also  of  ver.  18,  thus: 
Because  Chri.st  also  suffered,  etc.  (the  one 
fact) ;  he  also  preached  (the  other  fact). 
These  two  facts  are  reasons  why  the  readers 
should  bear  up  under  suffering  in  well-doing. 


Ch.  III.]  I.  PETER.  51 

20  Which  sometime  were  disobedient,  when  once  tlie  I  20  preached  unto  the  spirits    in    prison,  who  afore- 
longsutfering  of  God  waited  iu  the  days  of  Noah,  while  |       time  were  disobedient,  when  the  lougsutl'eriug  of 


He  went,  etc.  Transhite  the  remainder  of 
the  verse  and  the  first  clause  of  ver.  20,  not  as 
in  the  Revised  Version,  but,  he  went  and 
preached  to  the  spirits  in  prison  when  for- 
merly they  were  disobedieyit.  Those  who 
heard  the  preaching,  heard  it  when  they  were 
living  in  disobedience.  They  rejected  the 
))reaching,  werelost  (ver.  20,  last  clause;  2 Pet. 
2:  5),  and  now,  while  Peter  is  writing,  are 
in  prison,  disembodied,  and  are  therefore 
spoken  of  as  spirits.  In  prison.  See  Rev. 
20:  7;  Matt.  5:  25.  The  word  is  of  frequent 
occurrence  in  the  New  Testament,  and  means 
a  i)lace  of  confinement.  Here  it  means  the 
place  in  which  the  wicked  are  punished  after 
death.  It  is  very  necessary  to  the  correct 
understanding  of  this  passage,  to  notice  that 
the  word  does  not  express  the  idea  which 
the  ancient  classics  attached  to  hades,  and 
the  ancient  Hebrews,  sometimes,  to  sheol— 
namely,  the  place  of  disembodied  spirits, 
good  and  bad.  The  conception  of  such  a 
place  is  entirely  foreign  to  the  New  Testa- 
ment. In  the  New  Testament,  hades  is  the 
place  in  which  the  wicked  are  punished 
(Lukei6:23);  in  the  Comnion  Version,  hell, 
transferred  in  the  Revised  Version,  hades. 
The  good  are  not  there.  They  are  in  heaven, 
called,  in  three  instances,  paradise.  (Luke23: 
43;  2Cor.  12;  u;  ReT.2:  7.)  Jesus  died  before  the 
robbers.  (Jobn  i9: 32,  as.)  Those  who  affirm 
that  Christ  went  to  hades — descended  to  hell 
(the  phrase  found  in  some  of  the  most  widely- 
accepted  creeds),  and  there  preached  to  the 
wiclced,  invariably  imply  that  he  went  imme- 
diately. But  if  he  went  immediately,  he 
must  have  torn  himself  from  his  impenitent 
hearers  just  as  their  attention  was  becoming 
aroused,  in  order  to  fulfill  his  promise  by 
mcetmf^  a.  penitent  in  paradise.  The  contra- 
diction between  the  words  of  Jesus  {Luke23;  43), 
"  Verily  I  say  unto  thee,  to-day  shalt  thou  be 
with  me  in  paradise,"'  and  the  representation 
made  by  Peter,  as  comm,only  explained,  is 
complete.  Christ  could  not  have  been  with 
tlie  saved  robber  in  Paradise,  and,  at  the  same 
tiniQj  with  the  lost  antediluvians  in  "hell." 
A  very  remarkable  attempt  has  recently  been 
made'  by  Dr.  Davidson,  of  London,  to  save 


Peter  as  witness  to  a  second  probation  for  the 

antediluvians,  by  denying  the  authenticity 
of  the  words  in  Luke.  The  denial  is  based 
upon  the  one  fact  that  the  words  were  wanting 
in  the  copy  used  by  Marcion,  a  heretic ;  and 
though  admitting  that  Epiphanius  says  that 
Marcion  "cut  them  off,"  Dr.  Davidson  will 
not  admit  that  Epiphanius  is  in  this  to  be 
believed.  The  scholar  may  do  well  to  consult 
the  Critical  Apparatus  in  the  Eightli  Edition  of 
Tischendorfs  Greek  Testament.  Marcion  took 
liberty  with  the  text  of  Luke,  which  is  not  to 
be  justified.  ("  Westcott  on  the  Canon.")  If 
the  interpretation  of  Peter  now  tf>  be  given  is 
correct,  there  is  no  contradiction  between  the 
apostle  and  the  evangelist.  But  the  question 
turns  chiefly  on  the  meaning  of  the  next 
verse.  Preached.  The  original  word  is  not 
the  word  which  means  to  preach  the  gospel ; 
it  is  more  general,  meaning  to  ]}roclaim,  to 
announce,  from  which  some  have  inferred 
that  it  was  the  preaching,  not  of  glad  tidings, 
but  of  condemnation.  But  the  more  general 
word  is  so  often  used  to  express  the  preaching 

of    the     gospel      (Matt.  *:  n;  in:  7;  U;  l;  Mark  l:  SS), 

that  this  may  be  its  import  here.  Went. 
Great  weight  has  been  attached  to  this  word 
in  support  of  the  view  that  Christ  went  in 
person  to  the  prison  of  the  lost.  But  the 
word  does  not  necessarily  imply  personal 
locomotion.  See  Gen.  11:  5-7,  and  especially 
Eph.  2:  17.  Such  language  would  have  been 
entirely  admissible  (for  it  would  liave  been 
in  harmony  with  the  genius  of  the  Greek 
tongue),  had  Peter  desired  to  say  that  Christ 
brought  himself  into  connection  witli  the 
persons  in  question,  either  b\'his  Spirit,  or  by 
means  of  some  pious  inhabitant  of  the  earth. 
20.  Which  sometime  were  disobedient 
— when  formerly  they  were  disobedient.  See 
the  translation  above  and  Critical  Notes.  The 
preaching  occurred  at  the  time  of  the  disobe- 
dience, not  thousands  of  years  afterward. 
That  it  occurred  long  after  the  disobedient 
were  swept  away  has  been  taught  by  the 
majority  of  expositors,  including  some  recent 
distinguished  interpreters  of  Germany.  The 
common  view  is  held  in  most  remarkable  dis- 
regard of  the  construction  of  the  Greek. 


>See  The  Christian  Register,  March  19,  1885. 


52 


I.  PETER. 


[Ch.  III. 


the  ark  was  a  preparing,  wherein  few,  that  is,  eight  I       God  waited  in  the  days  of  Noah,  while  the  ark 
souls  were  saved  bj  water.  was  a  preparing,  i  wherein  few,  that  is,  eight  souls, 

I  21  were  saved  through  water :  which  also  ^  after  a  true 

1  Or,  into  which  few,  that  U,  eight  souls,  were  br9ught  safely  through  water *i  Or,  ivt  the  antitype. 


In  the  next  two  clauses,  Peter  makes  a 
more  distinct  statement  of  time  and  persons. 
Once.  For  this  the  Greek  has  scarcely  any- 
manuscript  authority.  When  the  long  suf- 
fering of  God,  etc.  The  spirits  who  were  in 
prison  when  Peter  was  writing  these  words 
were  persons  who  lived  their  eartlily  life  in 
tiie  days  of  Noah.  God's  forbearance  toward 
sinners  is  often  mentioned  in  the  Scriptures — 
€.  g.,'Rom.  2:  i;  9:22;  and  here  much  vivid- 
ness is  added  to  the  description  by  waited, 
especially  in  the  original,  where  the  word  for 
waited  is  intense,  to  wait  out,  to  wait  long  for. 
God  waited  one  hundred  and  twenty  years 

(Gen.  6:  3),  not,  aS  SOmC  Say,  SCVen  dayS.    (Oen.  7:4.) 

"This  sentence,  as  we  may  gather  from  the 
context,  was  made  known  to  Noah  in  his  four 
hundred  and  eightieth  year,  to  be  published 
by  him  as  a  'preacher  of  righteousness' 
(2Pet.  2: 5)  to  the  degenerate  race."  (Keil.)  He 
was  six  hundred  years  old  when  the  flood 
came.  What  long  suffering  does  God  still 
manifest  in  waiting  for  the  repentance  of  sin- 
ners! While  the  ark  was  a  preparing — an 
ark  being  in  the  process  of  building.  Here 
the  time  of  the  long  sufl^ering  is  very  exactly 
given.  Every  blow  of  the  ax  and  the  ham- 
mer was  a  call  to  repentance.  'Ark.'  Gen. 
6:  14-16.  See  Matt.  24:  38;  Luke  17:  27; 
Heb.  11 :  7.  Wherein— in  which,  though 
strictly  the  original  preposition  is  such  as  to 
imply  that  they  first  ivent  into  it.  That  is, 
eight — a  tragical  explanation !  Souls.  In 
most  cases  this  word  is  not  a  mere  equivalent 
for  a  personal  pronoun — e.  g.,  "And  I  will 
very  gladly  spend  and  be  spent  for  your 
souls  "  (Common  Version,  for  you,  2  Cor.  12: 
15),  but  the  word  gives  prominence  to  their 
spiritual  nature  as  that  which  was  the  chief 
subject  of  regeneration.  The  use  of  the  word 
soul  instead  of  you  contributes  to  vivacity. 
(Winer.)  The  verse  before  us,  however,  is 
one  of  the  few  in  which  the  Greek  for  souls 
may  have  no  special  significance,  in  which  it 
is  equivalent,  that  is,  to  persons.  'Eight.' 
(Gen. 7:7.)  Saved  by — through,  by  means  of. 
In  the  margin  of  the  Kevised  Version  is  the 
alternative  rendering— ?'?i^o  which  few,  that  is, 
eight     souls,    were    brought    safely    through 


water.  But  in  the  next  verse  the  apostle 
represents  water,  in  baptism,  as  saving  us, 
and  therefore,  if  the  contrast  is  to  be  deemed 
pertinent,  it  was  water  through  which,  by 
means  of  which,  Noah  and  his  family  were 
saved.  But  how  could  they  be  said  to  be 
saved  by  means  of  water?  Was  not  the  nrk 
the  means?  Notice  again  the  preposition 
(ei«) — into  which  few  {going)  were  saved  by 
means  of  water.  The  apostle  associates  the 
idea  of  going  into  the  ark  with  the  idea  of 
being  saved  by  water.  It  is  impossible  to  sepa- 
rate the  one  idea  from  the  other,  though,  if 
we  make  the  mistake  of  interpreting  accord- 
ing to  the  mere  letter,  we  sliall  say  that  only 
the  water  without  its  relation  to  the  act  of 
going  into  the  ark  was  the  means  of  their 
being  saved.  But  from  what  were  they 
saved?  Clearly,  that  from  which  all  the 
others  were  no^  saved — that  is,  from  perishing, 
from  death.  They  were  indeed  delivered 
from  the  f)revailing  corruption,  but  this  is  not 
the  fact  here  intended.  The  infants  that  per- 
ished by  drowning  were  as  truly  saved  from 
the  prevailing  corruption  as  the  "eight." 
Punishment  (in  the  case  of  all  but  the  infants) 
did  indeed  follow  the  drowning,  but  the  first 
and  palpable  fact  is  that  they  perished  by  loss 
of  life.  Noah  and  his  family  were  saved. 
They  continued  to  live.  Farrar  hits  in  this 
case  nearer  than  he  sometimes  does,  for  he 
says:  "Perhaps  this  means  'by  water  as  an 
instrument' — i.  e.,  because  the  water  floated 
the  ark." 

Thus  we  learn  that  those  to  whom  Christ 
preached  were  the  unbelieving  people  of 
Noah's  time.  But  Aow  did  he  preach?  That 
is  a  question  of  little  importance,  and  one  on 
which  the  interpretation  of  the  passage  as  a 
whole  ought  not  in  any  degree  to  be  made  to 
turn.  Peter  himself  does  not  answer  it,  yet 
Christ  may  have  preached  through  Noah's 
preaching,  for  the  Spirit  of  Christ  was  in  the 
prophets,  and  testified,  etc.  ('^n)  Or  he 
may  have  preached  by  an  influence  exerted 
more  directly  upon  their  minds.  See  John  1: 
4,  5  for  proof  that  before  the  incarnation  the 
Word  was  in  tlie  world,  and  wrought  upon  the 
souls  of  men.     [See  note  on  John  1  :  4,  5  for 


Ch.  III.] 


I.  PETER. 


53 


a  slightly  different  view.— A.  H.]  Those 
words  show  that  whatever  light  the  antedi- 
luvians had,  came  from  Christ  before  he  be- 
came flesh.  Yet  the  preaching  was  more 
than  the  general  influence  of  the  word  upon 
men  before  his  incarnation. 

21.  The  water  by  which  Noah  was  saved 
suggests  to  Peter  the  water  of  baptism.  The 
meaning  of  the  accepted  Greek  is,  which 
(water),  as  an  antitype  (as  something  resem- 
bling it,  as  a  like  figure),  is  now  saving  you 
also — namely,  baptistn.  Antitype  may  not 
imply  that  the  flood  was  a  type  of  baptism  in 
the  usual  sense  of  the  word  type.  It  may 
express  only  the  idea  of  resemblance  to  the 
flood.  As  water  saved  Noah,  so  baptism  is 
now  saving  you.  You  is  the  rendering  of  the 
genuine  Greek.  But  what  is  meant  by  baptism 
saving  them  ?  There  are  a  few  passages  in  the 
New  Testament  which  seem  to  teach,  like 
this,  that  baptism  precedes  in  the  order  of 
time  forgiveness,  regeneration,  salvation.  On 
the  other  hand,  there  are  many  passages  which 
certainly  do  teach  that  baptism  must  not  pre- 
cede, but  follow.  To  the  latter  class  belong, 
for  example,  Matt.  3:  6-8;  28:  19,  20;  Mark 
16:  16;  Acts  2:  41  (presenting  an  argument 
of  cumulative  force,  because  the  number  of 
cases  in  which  baptism  followed  the  spiritual 
change  was  three  thousand)  ;  8:  12;  8:  30-39; 
9:  17,  18;  10:  43-48;  16:  14,  15,  29-34.  Be- 
sides these  and  other  proof-texts,  the  general 
spirit  of  the  New  Testament  implies  that 
baptism  is  preceded  by  regeneration.  The 
chief  passages  which  seem  to  teach  the  pre- 
cedence of  baptism,  or,  as  some  would  say, 
regeneration  or  forgiveness  of  sin  in  baptism, 
are,  besides  the  one  before  us,  the  following: 
"  Except  a  man  be  born  of  water,  and  of  the 
Spirit" — more  exactly,  of  water  and  the 
Spirit  (John  3:5);  "Arise  and  be  baptized,  and 
wash  away  thy  sins,  calling  on  the  name  of 
the  Lord  "  (Acts22:i6);  "Kepentand  be  bap- 
tized, every  one  of  you  .  .  .  for  the  remission 
of  sins."  (Acts  2:  38.)  Ought  these  special  ex- 
ceptions to  the  general  rule  to  govern  the 
interpretation  of  the  very  numerous  passages 
above  cited,  or  ought  the  many  passages  to 
govern  the  interpretation  of  these  few?     If 


I  the  latter,  then  the  few  passages  cannot  mean 
that  water-bajitism  is  a  condition  of  baptism 
by  the  Spirit,  and  the  doctrine  that  men  must 
be  baptized  in  order  to  be  born  again  is  un- 
scriptural.  Equally  unscriptural,  therefore, 
is  the  view  that  regeneration  cannot  be  ex- 
pected to  occur  "on  the  sea  or  in  the  chamber, 
on  the  highway  or  in  the  field,  in  ttie  mill, 
the  shop,  or  the  store"  —  "at  any  point  of  time 
in  man's  life."  After  coming  to  a  result  by 
this  general  law  of  interpretiny  the  few  pas- 
sages by  the  many,  one  may  examine  eacli  of 
the  few  passages  in  detail,  and  it  will  be  seen 
that  not  one  of  them  teaches  the  doctrine 
of  baptismal  regeneration,  so  strongly  pro- 
nounced by  Professor  Adams  to  be  the  "key- 
stone of  the  arch  "  of  all  the  Christian  doc- 
trines, including  even  "the  atonement  of  our 
blessed  Redeemer."'' 

Administered  as  it  always  ought  to  be,  in 
its  primitive  form,  baptism  is  a  vivid  repro- 
duction in  figure,  in  symbol,  of  the  great 
FACT,  already  accomplished,  that  the  soul, 
having  been  regenerated  by  the  Spirit  of 
God,  has  been  buried  to  sin  and  been  raised 
to  holiness;  and  a  vivid  representation  in 
figure,  in  symbol,  of  the  twofold  event,  yet 
future,  the  burial  and  resurrection  of  the 
body,  the  latter  guaranteed  by  the  resur- 
rection of  Christ.  The  figurative  representa- 
tion of  the  bodily  change  is  so  vivid,  that  the 
change  seems  by  faith  to  be  occurring  7iov) — 
that  is,  in  the  very  act  of  being  baptized;  and 
the  figurative  reproduction  of  the  spiritual 
change  is  so  vivid  that  this  change  also  seems 
by  faith  to  be  brought  forward  to  the  same 
point.  One  might  as  truly  say,  therefore, 
with  Christ,  Ve  tnust  be  born  of  water  and  the 
Spirit;  or,  with  Ananias,  Be  baptized,  and 
wash  away  thy  sins;  or,  with  Peter,  The  like 
figure  whereunto  even  baptism  doth  also  now 
save  us — as  to  say.  Believe,  and  be  baptized. 
The  latter  direction  is  plain— not  figurative, 
not  symbolic,  and  therefore  it  expresses  ex- 
actly the  time-relation  of  faith  and  baptism.; 
the  former  directions  are  not  plain,  but  are 
symbolic,  figurative,  and  therefore  the  exact 
time-relation  is  not  given.  Thus  the  inter- 
pretation of  the  few,  and,  it  may  be  added, 


>  Prof.  Wm.  Adams,  of  the  Episcopal  Church  ("  Regeneration  in  Baptism"). 

2  For  an  explanation  of  the  passages  supposed  to  teach  baptismal  regeneration,  the  reader  is  referred  to  the 
Appendix  to  the  Commentary  on  the  Gospel  of  John. — A.  H. 


54 


I.  PETER. 


[Ch.  III. 


21  The  like  figure  whereunto  even  baptism  doth  also 
now  save  us,  (nut  the  putting  away  of  the  tilth  of  the 
flesh,  but  the  answer  ot  a  good  conscience  toward  God,) 
by  the  resurrection  of  Jesus  Christ: 


likeness  doth  now  save  you,  even  baptism,  not  the 

putting  away  of  the  filth"  of  the  flesh,  but  the  Mn- 

terrogatiou  of  a  good  conscience  toward  God,  through 

22  the  resurrection  of  Jesus  Christ;  who  is  on  the  rignt 


]  Or,  inqtLiry  ;  or,  appeal. 


obscure,  passages  by  the  many,  concerning 
which  there  is  no  obscurity  whatever,  is 
justified.  Baptism,  then,  is  the  symbolic 
representation  of  what  literally  took  place 
before.  ^^  It  pictures  in  the  present  whut  has 
been  experienced  in  the  past.  .  .  .  The  past 
is  presented  again  emblematically  in  baptism, 
as  if  it  were  present."  (President  A.  Hovey. ) 
Coming  "to  the  baptismal  font,"  the  soul 
"comes  to  ratify  in  the  appointed  way  its  own 
previous  act  of  surrender.''  (Lillie.)  Thus, 
not  more  necessary  is  it  here  than  in  the  other 
passages  with  which  it  has  been  classed  to 
see  the  doctrine  of  baptismal  regeneration. 
Save  us  {you),  as  well  as  Noah  and  his 
family.  Now  contrasts  the  present  time  with 
thatof  Noah.  Doth  save — not,  saved,  or  will 
save.  The  present  may  here  be  used  to  ex- 
press the  general  fact  that  baptism  saves;  or, 
it  may  denote  continuance  of  action,  is  saving 
you.  In  the  latter  case,  it  denotes  the  spir- 
itual influence  of  baptism  continued  through 
life.  Such  continued  influence  will  be  greater 
or  less,  according  to  one's  clearness  of  spiritual 
perception.  It  is  to  be  feared  that  with  many 
persons  it  is  painfully  small. 

Baptism.  The  act  denoted  by  this  word  is 
an  immersion  of  the  entire  bod}^  As  regen- 
eration had  respect  to  the  entire  man,  as  the 
entire  man  in  regeneration  is  buried  to  sin  and 
is  raised  to  holiness,  and  as  the  bodies  of  the 
regenerate  are  to  be  buried  and  to  be  raised 
from  the  grave,  the  rite  is  beautifully  and 
wonderfully  expressive.  (Rom. 6: 3,4;  coi.  2:  12.) 
"And  how,  as  for  a  moment  the  prostrate 
form  of  the  disciple  disappears  beneath  the 
wave,  is  the  whole  solemn  story  of  our 
death  in  Christ  silently  rehearsed!"  (Dr. 
A.J.  Gordon,  "In  Christ.")  "There  can 
be  no  doubt,"  says  Dean  Goulburn  of  the 
Episcopal  Church,  "that  baptism,  when  ad- 
ministered in  the  primitive  and  most  correct 
form,  is  a  divinely  constituted  emblem  of  bod- 
ily resurrection." 

Not  the  putting  away,  etc. — a  definition, 
first  negative  then  positive,  of  what  baptism  is. 
Heb.  9:  10,  13  makes  it  not  improbable,  that 
Peter  had  Jewish  ceremonials  in  his  eye.     In 


any  case,  baptism  as  such  has  no  effect  in  im- 
proving the  outward  man,  though  millions 
have  been  taught  to  think  otherwise.  But 
the  answer,  etc.  The  diflJculties  of  the  pass- 
age pertain  chiefly  to  the  word  translated 
answer.  It  is  certain  that  this  translation  is 
incorrect,  but  as  the  word  occurs  nowhere  else 
in  the  New  Testament,  scholars  are  not  agreed 
as  to  its  meaning.  The  Eevisers  show  their 
own  uncertainty  by  translating  "interroga- 
tion," and  putting  in  the  margin,  "Or,  inqidry, 
or  appeal.^'  Qi/estion,  request,  inquiry,  seek- 
ing after,  aski7ig,  are  the  chief  meanings 
assigned.  It  is  also  queried  whether  the  '  good 
conscience'  is  already  the  possession  of  him 
who  requests  or  whether  it  is  the  object  of  the 
request.  Some  translate:  The  inquiry  of  a 
good  conscience  after  God;  some,  the  question 
directed  to  God  for  a  good  conscience;  some, 
the  asking  of  a  good  conscience,  meaning,  the 
asking  in  which  we  address  God  with  a  good 
conscience,  our  sins  being  forgiven  and  re- 
nounced; some,  the  siipvlation  (promise) 
toward  God  of  a  good  conscience.  It  is  clear 
that  with  such  variety  of  translation,  posilive- 
ness  relative  to  the  meaning  would  be  unseem- 
ly. On  the  whole,  inquiry  or  requirement  is 
perhaps  the  best  rendering:  Baptism,  is  the 
requirement  of  a  good  conscience  toward  God. 
Baptism  is  something  which  a  conscience, 
made  sensitive  and  pure  relative  to  the  will 
of  God  requires,  or,  something  concerning 
which  it  makesinquiry.  A  good  conscience 
is  a  conscience  sprinkled  with  the  blood  of 
Christ  and  also  purified  by  the  Spirit.  (Heb.9:  u; 
10:2,22.)  It  is  such  a  conscience  which  makes 
request.  It  became  such  before  baptism,  which 
implies  that  the  subject  had  already  been 
regenerated.  By  the  resurrection  of  Jesus 
Christ.  T/)ro?/^A  is  here  better  than  &y.  Con- 
nect with  saves  and  notice  its  relation  to 
quickened  in  spirit,  (vcr.  is.)  It  gives  the  means 
by  which  baptism  is  made  sj'mbolically  so 
efficacious.  Seel:  3.  There  seems  to  be  a 
silent  reference  to  Christ's  death.  All  turns 
on  the  question  whether  Christ  rose  from  the 
dead.  (1  cor.is:  u-17.) 
Before  leaving  this  part  of  the  chapter,  a 


Ch.  III.] 


I.  PETER. 


55 


22  Who  is  gone  into  heaven,  and  is  on  the  right  hand 
of  God;  angels  and  authorities  and  powers  being  made 
subject  unto  hiui.  I 


hand  of  God,  having  gone  into  heaven  ;  angels  and 
authorities  and  powers  being  made  subject  unto  him. 


brief  quotation  from  Dean  Stanley's  "  Chris- 
tian Institution  "  (Chiip.  I.,  "Baptism"),  may 
not  be  amiss  :  "  Baptism  was  not  only  a  bath, 
but  a  plunge — an  entire  submersion  in  the 
deep  water,  a  leap  as  into  the  rolling  sea  or  the 
rushing  river,  where,  for  the  moment,  the 
waves  close  over  the  bather's  head,  and  he 
emerges  again  as  from  a  momentary  grave. 
.  .  .  This  was  the  part  of  the  ceremony  on 
which  the  apostles  laid  so  much  stress.  It 
seemed  to  them  like  a  burial  of  tlie  old  former 
self  and  the  rising  again  of  the  new  life.  .  .  . 
The  essence  of  the  material  form  is  gone. 
There  is  now  no  disappearance  as  in  a  watery 
grave.  .  .  .  It  is  but  thefewdropssprinkled." 
Saddening  as  is  the  departure  from  apostolic 
pj-actice,  by  which  a  "human  invention" 
(Dean  Stanley)  has  been  introduced  into  the 
Christian  world  in  place  of  that  which  God 
requires,  the  Dean  expresses  himself  with  en- 
tirely too  great  positiveness,  since  the  apostolic 
act  of  baptism  is  retained  throughout  the 
large  Greek  Church,  and  is  practiced  by  a 
great  company  of  believers  in  the  United 
States,  by  many  in  England,  and  many  in 
other  countries,  and  is  pretty  rapidly  working 
its  way  into  nearly  all  the  evangelical  churclies 
of  Christendom. 

22.  The  ascension  of  Christ,  hitherto  im- 
plied (1:21),  is  now  affirmed.  Thus,  in  this 
unique  passage  (18-22)  has  the  apostle  swept 
from  the  spiritual  activity  of  the  unincarnated 
"Word,  in  the  earlier  period  of  human  history, 
through  the  deep  vale  of  earthly  suffering,  to 
the  triumphal  appearance  on  the  mediatorial 
throne.  The  Sufferer  is  Sufferer  no  more. 
The  groundwork  of  appeal  to  suffering  Chris- 
tians is  complete.  Who  is  gone  into 
heaven,  etc. — who  is  on  the  right  hand  of 
God,  having  goyie  into  heaven,  is  more  exact, 
as  in  the  Revised  Version.  (Rom.  s:  34;  Mark  i6:  19; 
Heb.  1: 3;  coi.3:  1.)  To  sit  on  God's  right  hand 
is  a  peculiar  honor  granted  to  Jesus  Christ. 
See  Ps.  110:  1,  quoted  by  our  apostle  in  his 
discourse  on  the  Day  of  Pentecost.  (  acu  2 :  34. 35.) 
"Supreme  dominion  is  most  clearly  meant"  ; 
"his  being  seated  on  the  mediatorial  throne 
as  the  result  and  reward  of  his  sufferings"  ; 
"the  sacred  writers  never  speak  respecting  the 
Logos  (Word,  John  1:  1)  considered  simply 
9 


in  his  divine  nature,  as  being  seated  at  the 
right  hand  of  God  ;  but  onl^'  of  the  Logos  in- 
carnate, or  the  Mediator,  as  being  seated 
there."  (Stuart  on  "  Ilehrews,"  p.  559,  18;')3.) 
See  Hackett,  "Acts"  (belonging  to  the  present 
Series),  2:  34,  who  makes  an  ampler  quotation 
from  Stuart.  Angels  and  authorities  and 
powers — not  any  class  of  human  beings, 
whether  on  earth  or  in  heaven,  but  heavenly 
beings.  Of  their  difference  and  emploj'ments 
we  know  little.  But  see  lleb.  1 :  14.  The 
three  classes  may  be  mentioned  in  the  order 
of  their  rank;  their  rank  may  be  the  same. 
We  may  know  more  of  tliem  hereafter.  More 
study  of  God  and  less  inquisitiveness  concern- 
ing angels  would  have  made  some  people 
wiser.  Paul  uses  the  same  or  similar  words. 
See  Eph.  1  :  21  ;  Col.  1 :  16.  However  ex- 
alted the  beings  are,  they  are  made  subject 
— are  subjected  to  Christ.  Thus  Christ  as 
Mediator  is  over  all.     (Heb.  i;  Coi.  i:  is.) 

CRITICAIi  NOTES. — CHAPTER    III. 

1.  iSiow  is  here,  and  in  most  other  places, 
properly  translated  your  own — that  is,  it  ex- 
presses more  emphasis  than  the  Greek  personal 
pronoun.  Denied  by  Meyer;  Fronmuller 
goes  to  the  other  extreme.  Lillie  takes  the 
medium  view,  as  Ellicott  also  on  the  parallel 
passage  (Eph. 5:22),  the  latter  saying,  "Vour 
own  husbands — those  especially  yours,  whom 
feeling,  therefore,  as  well  as  duty,  must 
prompt  you  to  obey.  Compare  1  Pet.  3:  1. 
The  pronominal  adjective  i&ioi.<;  {'' your  own' )  is 
clearly  more  than  a  possessive  pronoun  (De 
Wette),  or,  what  is  virtuallj'  the  same,  than  a 
formal  designation  of  the  husband.  ...  It 
seems  rather  both  here,  and  in  1  Pet.  3:  1,  to 
retain  its  proper  force,  and  imply,  by  a  latent 
antithesis,  the  legiti-)nacy  (compare  John  4: 
18),  exclusiveness  (1  Cor.  7:  2),  and  specialty 
(1  Cor.  14:35)  of  the  Connection.  ...  It  may 
.still  be  remarked  that  the  use  of  I'SiW  in 
later  writers  is  such  as  to  make  us  cautious 
how  far  in  all  cases  in  the  New  Testament 
(see  Matt.  22:  5;  John  1:  42),  we  press  the 
usual  meaning."  It  is  not  the  classic  way  of 
expressing  the  possessive  and  reflexive  sense, 
but  it  is  the  way  of  the  New  Testament 
writers. 


56 


I.  PETER. 


[Ch.  III. 


20.  The  New  Testament  of  the  Bible  Union, 
the  Common  Version,  and  the  Kevised  Ver- 
sion, transhite  the  words  rehitive  to  preaching 
to  the  spirits  in  prison  in  essentially  the  same 
way.  They  all  use  a  relative  pronoun  and  a 
verb:  Which  {who)  were  disobedient.  In  the 
same  way  are  the  words  translated  by  per- 
haps the  majority.  If  this  rendering  is  cor- 
rect, there  is  no  escape  from  the  conclusion 
that  Christ  preached  to  the  sinners  of  Noah's 
day  two  thousand  years  after  they  died.  If 
the  interpretation,  which  is  now  to  be  contro- 
verted and  rejected  is  deemed  to  be  necessary 
(and  that  is  the  plea)  as  a  defense  of  the  char- 
acter of  God,  it  would  seem  to  be  the  duty  of 
those  who  take  that  view  to  reconcile  the 
hypothesis  with  the  remarkable  fact  that  God 
permitted  those  sinners  to  suffer  two  thousand 
years  before  using  any  means  whatever  to 
bring  them  to  repentance.  That  two  thousand 
years  was  a  short  period  compared  with  eter- 
nity is  not  at  all  to  the  purpose.  If  giving 
them  "another  chance"  was  necessary  as  a 
vindication  of  divine  goodness,  it  is  impossi- 
ble to  see  the  justice  of  postponing  the  offer  so 
long. 

An  examination  of  the  construction,  made 
bj'  President  S.  C.  Bartlett,  appeared  in  the 
"  New  Englander,"  October,  1872.  The  sub- 
ject is  discussed  in  the  "  Bibliotheca  Sacra," 
by  Prof.  Cowles,  and  in  the  "Presbyterian 
Quarterly,"  by  Dr.  Nathaniel  West.  Dr. 
Bartlett's  article  was  examined,  and  its  main 
position  rejected,  by  Dr.  W.  W.  Patton,  in 
the  "New  Englander,"  July,  1882.  To  this 
President  Bartlett  rejoins  in  the  "Bibliotheca 
Sacra"  for  April,  1883.  It  is  important  to  see 
the  points  at  issue.      Unto  the  spirits  which 

were     disobedient     (roit     nveviiacnv    aireifljjtrao-ii'). 

Here  is  a  noun  with  the  article,  followed  by 
an  aorist  participle  without  the  article.  It  is 
admitted  that  if  the  participle  had  the  article, 
it  could  properly  be  translated  with  a  relative 
pronoun  and  verb.  Then  antecedency  of  time 
would  not  be  expressed,  and  Christ  might 
have  preached  long  after  the  disobedience. 
As  the  participle  has  no  article,  it  cannot 
properly  be  translated  who  were  disobedient. 
That  the  aorist  participle  without  the  article 
should  be  tran.slated  in  some  other  way  than 
by  using  the  relative  pronoun  and  the  verb,  is 
clear  from  the  teachings  of  grammarians  and 
from  usage. 


I.  The  grammarians  are  agreed  in  recog- 
nizing the  aorist  participle  when  connected 
with  a  verb  as  expressing  what  occurred  before 
the  action  of  the  main  verb,  as  Winer,  Butt- 
mann,  Kuhner,  Goodwin,  and  many  others. 
The  grammarians  more  or  less  distinctly  rec- 
ognize also  the  difference  between  the  aorist 
participle  with  the  article  and  the  aorist 
participle  without  the  article.  With  much 
unanimity  they  teach,  that  with  the  article 
the  participle  is  attributive — attributes  some 
quality;  and  without  the  article  \?,  predicative 
— predicates  or  affirms  something;  and  in  the 
latter  case,  whatever  else  may  be  included, 
expresses  antecedency  of  time. 

II.  Usage  is  very  clear  in  support  of  these 
distinctions,  and  this  must  be  the  last  ground 
of  appeal.  President  Bartlett  cites  chiefly 
from  Matthew.  We  may  notice  the  usage  in 
the  Acts.  ''''When  they  had  fasted,"  having 
fasted  (13:3)  (aorist).  "'When  Paul  and  his 
companions  loosed  they  came";  or,  as  in  the 
Revised  Version:  "Paul  and  his  company 
set  sail  and  came";  ^''Having  put  to  sea  they 
came."  (i3:i3.)  (Hackett.)  In  both  cases  the 
aorist  was  required,  because  the  act  preceded 
the  act  of  the  verb.  Either  of  the  three  ways 
of  rendering  in  the  hist  instance  expresses 
antecedency.  "David,  having  served,  after 
he  had  served,  fell  asleep."  (i3:36.)  "The 
apostles,  having  heard,  having  sent,  they  ran 
in."  (u:u.)  The  hearing  and  the  sending  tooli 
place  before  the  running  (aorist  therefore). 
"Whom  ye  slew  and  hanged."  (5:30.)  Over- 
looking the  aorist  of  the  participle,  the  Com- 
mon Version  makes  the  Jews  first  to  have 
slain  Jesus,  and  then  to  have  hanged  him  on 
a  tree!  Whom  ye  slew,  having  hanged  him, 
or  more  freely,  by  hanging  him.  Many  more 
cases  could  be  cited  from  the  Acts.  This 
usage  pervades  the  New  Testament.  Presi- 
dent Bartlett  has  "counted  more  than  a  hun- 
dred in  the  first  sixteen  chapters  of  Matthew, 
all  denoting  preliminary  action."  Winer 
(§20,1)  cites  1  Pet.  5:  10:  "Peculiarly  instruct- 
ive," he  says,  "respecting  the  use  and  the 
omission  of  the  articles  with  participles": 
"But  the  God  of  all  grace,  ^vho  hath  called 
us,  after  that  ye  have  suffered  awhile."  Here 
are  both  forms,  a  participle  with  the  article 
[attributive),  and  therefore  properly  trans- 
lated by  means  of  a  pronoun  and  a  verb  {who 
hath  called) ;    and   a  participle  without  the 


Ch.  IV.] 


I.  PETER. 


57 


F 


ORASMUCII  then  as  Christ  hath  suffered  for  us  in 
the  flesh,  arm  yourselves  liliewise  with  the  saiue 


CHAPTER  IV. 

Forasmuch  then  as  Christ  suIFered  in  the  flesh, 


article,  and  therefore  correctly  translated  not 
witli  the  pronoun  but  with  some  sign  of  time, 
as  when  or  after.  Were  tlie  three  English 
Versions,  already  mentioned,  as  regardless  of 
Greek  usage  here  as  they  are  in  the  verses  be- 
fore us,  they  would  say,  not  after  that  ye  have 
suffered,  but  who  have  suffered.  Then  we 
should  have,  who  called  us  who  suffered.  But 
the  apostle  praj's  that  the  readers  may  be 
perfected,  stablished,  and  strengthened,  after 
they  have  escaped;  hence  theaorist  participle 
without  the  article.  The  usage  of  the  Greek- 
language,  then,  as  appears  from  these  and 
very  many  other  instances  which  might  be 
cited,  shows  that  the  translation,  unto  the 
spirits  which  were  disobedient,  cannot  be  sus- 
tained. The  Greek  should  be  rendered  in 
such  a  way  as  to  show  that  the  act  expressed 
by  the  participle  occurred  before  and  at  the 
time  of  the  preaching,  thus:  He  preached 
unto  the  spirits  when  formerly  they  were  dis- 
ohedient ;  or,  "on  their  being  once  upon  a 
time  disobedient."  The  participle  te'ls  us 
tohen  Christ  did  the  preaching — when  the  sin- 
nitig  was  done,  not  thousands  of  years  after- 
ward. See  additional  confirmation  of  this 
view  in  a  note  in  Smith's  "Dictionary  of  the 
Bible,"  p.  2786,  American  edition,  by  Prof. 
Thayer. 

"Probably,"  saj's  President  Bartlett,  "the 
Vulgate  ^or,  rather,  Itala)  is  largely  respon- 
sible for  the  acceptance  of  the  common  ren- 
dering; and  it  was  facilitated  by  the  doctrine 
of  the  descent  into  hades,  which,  at  a  later 
period,  found  its  way  into  the  'Apostles' 
Creed,'  and  thus  into  the  'Articles  of  the 
Church  of  England,'  the  Lutheran  'Formula 
of  Confession,'  and  even  into  Calvin's  'Insti- 
tutes.' The  theological  bias  of  Christendom 
has  favored  the  erroneous  rendering."  It  is 
deeply  to  be  regretted  that  the  doctrine  of 
Christ's  "Descent  to  Hell"  should  still  be 
taught  as  a  doctrine  of  Scripture.  See  Huther, 
Fronmiiller,  with  an  Excursus  by  Dr.  Mom- 
bert  in  the  English  translation,  Farrar  in 
"Early  Days  of  Christianity,"  and  many 
others.  Farrar,  with  no  examination,  in  the 
work  cited,  of  the  Greek  construction,  pro- 
nounces the  doctrine  of  Christ's   "Descent 


into  Hades"  ("Descent  into  JYeW,"  three  pages 
furtlier  on)  as  "inestimably  precious,"  and 
complains  of  "the  torturing  of  the  passage 
and  of  the  human  perversity  expended  upon 
it."  It  is  in  support  of  the  dogma  of  a  second 
probation — that  is,  a  probation  after  death— 
that  fresh  interest  in  the  passage  has  recently 
been  awakened  in  certain  quarters  in  our  own 
country ;  but,  if  the  Greek  bears  the  interpre- 
tation here  most  heartily  accepted,  that  doc- 
trine finds  no  countenance  in  this  part  of  our 
Epistle.  If  there  are  any  sinners  to  whom 
God  grants  a  second  probation,  they  are  not 
such  sinners  as  the  contemporaries  of  Noah. 
These  were  giants  in  wickedness.  They  had 
light  enough  to  make  their  guilt  of  awful  dye. 
They  were  among  the  last  persons  to  whom 
Peter  would  represent  God  as  granting  an- 
other probation;  for  mark  carefully  what  he 
says  in  his  Second  Epistle.  (2:5);  '^  God  spared 
not  the  old  world,  but  saved  (preserved) 
Noah,  the  eighth  person,  a  preacher  of  right- 
eousness, bringing  in  the  flood  upon  the  world 
of  the  ungodly."  See  also  what  Christ  himself 
says  in  Matt.  24:  38,  39. 

In  religion, 
What  damned  error,  but  some  sober  brow 
Will  bless  it,  and  approve  it  with  a  text 
Hiding  the  grossness  with  ornament. 


Ch.  4 :  1-6.  Second  Series  of  Exhorta- 
tions {continued). 

The  exhortations  arising  from  the  relation 
of  the  Christians  to  persecutors  are  continued. 
Ver.  1  has  general  connection  with  the  entire 
section  (3=  18-22),  hut  is  closelj'  related  to  ver. 
18. 

1.  Forasmuch  then  as  Christ  hath  suf- 
fered—  Christ,  then,  having  suffered,  is  more 
literal.  "We  have  already  been  reminded  b^' 
similar  allusions,  that  Peter  once  repelled  the 
thought  that  his  Lord  was  to  suffer,  saying, 
"This  shall  not  be  unto  thee."  (Matt.  16: 22.) 
Four  times  since  the  opening  of  the  Epistle 
has  he  given  special  prominence  to  the  fact. 
(1:11;  2:  21;  3:  18;  4:1.)    He  had  bccn  instructed 

(Matt.l6:21;    Luke9:3l),     but     his     SCl  f-COnfidcUCe 

was  strong  ;  and,  besides,  he  held  the  opinion, 
then  prevalent,  that  the  Messiah,  whenever  he 


58 


I.  PETER. 


[Ch.  IV. 


mind :  for  he  that  hath  suffered  in  the  flesh  hath  ceased 
Irom  sin ; 

2  Tliat  lie  no  longer  should  live  the  rest  of  his  time 
in  the  flesh  to  the  lusts  of  men,  but  to  the  will  of  God. 

3  For  the  time  past  of  our  life  may  sutiice  us  to  have 
wrought  the  will  of  the  Gentiles,  when  we  walked  in 
lasciviousness,  lusts,  excess  of  wine,  revellings,  banquel- 
iugs,  and  abominable  idolatries: 


arm  ye  yourselves  slso  with  the  same  i  mind  ;  for  he 
that  halh  sutfered  in  the  flesh  hath  ceased  '■'from 

2  sin  ;  thai  3  ye  no  longer  should  live  the  rest  of  your 
time  in  the  flesh  to  the  lusts  of  men,  but  to  the  will 

3  of  God.  For  the  time  past  may  suflice  to  have 
wrought  the  desire  of  the  Gentiles,  and  to  have 
walked  in  lasciviousness,  lusts,  winebibbings,  revel- 

4  lings,  carousings,  and  abominable  idolatries:  where- 


1  Or,  thought 2  Some  ancieut  »utaorlties  read  unto  <m< 3  Or,  he  no  longer  .  .  .  his  time. 


might  come,  was  not  to  die.  His  present  con- 
victions respecting  the  necessity  of  Christ's 
sutierings  are  as  strong  as  Paul's.  In  the 
flesh — as  to  the  flesh,  in  that  state.  Christ's 
death  is  included  in  the  suttering.  Arm  your- 
selves likewise — do  ye  also  arm  yourselves. 
As  ships  and  chariots  were  equipped  for  bat- 
tle, so  they  also  as  well  as  Christ  are  to  be 
morally  furnished.  The  same  mind — same 
thought  or  disjyosition.  Christ  had  the  dispo- 
sition to  suifer,  and  they  must  be  equipped 
with  the  same.  The  disposition  will  be  as 
armor  in  which  to  meet  their  persecutors.  He 
who  has  no  mind  to  suifer,  who  assumes  that 
suffering  is  unnecessary,  that  so  far  as  it 
s]3rings  from  man  it  is  even  unjust,  is  like  an 
unarmed  man  on  the  field  of  battle.  Not 
seeking  suff"ering  as  merit,  but  calmly  awaiting 
it,  is  imitation  of  Christ!  For  he  that  .  .  . 
from  sin  has  the  nature  of  a  parenthesis.  It 
is  to  be  referred,  not  to  Christ,  but  to  the  Chris- 
tian. He  who  with  conscious  reference  to 
Christ's  disposition  to  suffer,  has  himself  suf- 
fered in  the  flesh,  has  been  madeto  cease  from 
sin  (sins,  Wescott  and  Hort),  has  been  trans- 
ferred from  sin  to  holiness.  Through  suffering, 
sin  has  ceased  to  rule  over  him.  [Does  not 
the  expression  "sufl^ered  in  the  flesh  "  (o  naiiiv 
(Tapxi)  refer  to  death  ?  The  suflTering  of  Christ 
just  referred  to  was  a  suffering  of  death.  The 
clause  may  be  regarded  as  parenthetic. — A.  H.] 
For  us  (virep  T)iaiv)  is  to  be  rejected.  Hath 
ceased  (rrevavTai)  may  be  taken  in  the  passive 
sense:  he  has  rest  from  sin,  is  preserved  from 
sin. 

2.  That.  Connect  with  'arm  yourselves.' 
The  third  person  singular  (he)  is  no  reason 
whj'  the  clause  may  not  be  connected  with 
one  containing  a  word  in  the  second  person 
plural,  for  in  the  Greek  there  is  no  pronoun 
whatever.  It  may  therefore  be  rendered  as 
in  Kevised  Version:  That  ye  may  no  longer 
.  .  .  your  time.  It  assigns  the  end  of  the 
arming.  The  rest — an  impressive  hint  that 
a  part  of  their  earthh'  life  has  gone  beyond 


their  control.  In  the  flesh.  It  marks  them 
as  still  being  in  this  life.  It  is  not  used,  as 
Paul  often  uses  it,  in  the  sense  of  depraved 
nature.  To  the  lusts— according  to,  and 
lusts  of  the  grosser  kind,  (ver.3, 4.)  To  the 
will — according  to.  How  opposite  these  rules 
of  life!  so  opposite  that  the  former  is  not  a 
rule;  sin  is  defiance  of  all  rule.  Compare 
Eph.  2:12;  Gal.  5:17;  Kom.  6:  20.  Tlie 
obligation  to  live  'according  to  the  will  of 
God,'  presupposes  that  will  to  be  righteous. 
The  contrast  between  men  and  God  is  as  great 
as  between  lust  and  infinite  purity.  No  longer 
holds  a  very  emphatic  position. 

3.  May  suflice — a  striking  way  of  hint- 
ing that  their  former  mode  of  life  ought  not 
to  have  existed  at  all,  but  it  is  also  a  rhe- 
torical softening  of  the  description.  Us. 
This  seems  to  class  the  writer  himself  with 
the  others;  but  (1)  it  need  not  be  supposed 
that  all  the  readers,  much  less  Peter,  had 
been  addicted  to  tliese  different  kinds  of  vice, 
and  (2)  the  Greek  for  us  is  rejected  as  of  little 
authority'.  Will  {desire)  of  the  Gentiles — 
a  proof,  say  some,  especially  as  they  had  been 
guiltj'  of  idolatry,  from  which  the  Jews  had 
certainly  become  free,  that  the  readers  were 
Gentiles.  It  may  be  sufficient  evidence  that 
some  of  the  readers  were  Gentiles,  as  other 
expressions  are  proof  that  some  of  them  were 
Jews.  'The  will  of  the  Gentiles'  and  'the 
will  of  God' — thoroughly  antagonistic,  and 
this  fact  is  the  foundation  of  missions.  Walked 
—customary.  Lasciviousness.  The  Greek 
of  all  the  nouns  is  plural,  which,  perhaps, 
indicates  the  variety  of  the  forms  of  evil. 
Excess  of  wine.  The  correct  rendering  is 
simply  vrine-drinkings,  or,  as  in  the  Revised 
Version,  wine-bibbings.  Revellings,  ban> 
quetings — carousings,  riotings  after  supper, 
"the  guests  often  sallying  into  the  streets 
with  torches,  music,  frolic,  and  songs  in  honor 
especially  of  Bacchus."  Abominable  idol- 
atries—unlawful idol-worship,  including  the 
terrible  immorjility   connected    with    it.     It 


Ch.  IV.] 


I.  PETER. 


59 


4  Wherein  they  think  it  strange  that  ye  run  not 
with  them  to  the  same  excess  of  riot,  speaking  evil  of 
you : 

5  Who  shall  give  account  to  him  that  is  ready  to 
judge  the  quick  and  the  dead. 


in  they  think  it  strange  that  ye  run  not  with  (hem 
into  the  same  i excess  of  ri(jt,  speaking  evil  of  you: 

5  who  shall  give  account  to  liim  that  is  ready  to  judge 

6  the  quick  and  the  dead.   For  unto  this  end  2  was  the 


1  Or,  Jlood, 2  Or,  were  thegood  tidings  preached. 


was  unlawful,  for  it  was  contrary  to  the  will 
of  God.  Compare  this  description  with  that 
of  Paul.  (Rom.  1 :  19-32.)  Peter  and  Paul  failed  to 
make  the  discovery  made  by  the  sharp  eyes 
of  some  modern  religionists,  that  there  is  about 
as  much  truth  at  the  bottom  of  idolatry  as  in 
Christianity.     See  Critical  Notes. 

4.  Wherein.  The  original,  being  in  the 
singular,  it  is  difficult  to  refer  this  to  the 
various  vices  with  which  it  stands  in  such 
close  relation.  Some  refer  it  to  '  suffice '(ver.  3), 
and  would  express  the  meaning  thus:  They 
think  it  strange  that  it  suffices  you  to  have 
wrought  the  will  of  the  Gentiles.  Some  refer 
it  to  what  follows:  That  ye  run  not  with 
them,  etc.  It  may  be  referred  to  what  pre- 
cedes, taken  as  a  whole,  yet  the  prominent 
thought  is  that  the  unconverted  Gentiles 
think  strange,  are  surpri-sed  (the  surprise 
manifesting  itself  in  slander)  at  the  change 
from  such  habits  of  wickedness  to  their  pre- 
sent mode  of  life.  The  text  gives  a  graphic 
description  of  the  torrent-like  excitability  of 
men  who  are  borne  by  their  passions  into 
evil.  To  the  same— i?i^o  the  same.  Excess 
{flood)  of  riot — outpouring  of  debauchery'. 
It  is  a  metaphor  of  great  strength.  The  form 
of  expression  was  doubtless  drawn  from  what 
was  observed  in  the  rushing  of  flood- waters 
into  excavations  of  the  land.  Their  wicked 
neighbors  and  townsmen  were  amazed  that 
they  did  not  still  rush  with  them  into  the 
outpourings  or  overflowings  of  debauchery. 
They  slandered  them  for  it.  These  are  not 
the  sins  in  which  most  Christians  of  modern 
times  indulged  before  their  conversion,  and 
therefore  they  are  not  the  sins  into  which  they 
are  in  greatest  danger  of  running  with  the 
ungodly.  Running  with  the  world  is  possible 
without  running  with  it  into  the  grosser  evils. 
The  more  velvety  forms  of  social  sin  are  now, 
in  Christian  countries,  the  more  dangerous. 
The  life  of  God  in  the  soul  of  man  includes 
morality;  but  moralitj',  and  that  of  a  high 
order,  is  possible  without  life. 

5.  Give  account.  An  account  (see  on  3: 
16)  was  sometimes  demanded  of  Christians  by 


men  of  the  world,  even  by  opposers;  but 
these  shall  give  account  to  Christ.  A  solemn 
sight  will  It  be  when  all  who  rejected  Christ 
and  slandered  his  people  are  standing  before 
the  Judge,  and  are  required  to  make  a  report 
of  their  manner  of  life  and  of  their  reasons  for 
pursuing  it.  Matt.  12:  36.  Compare  Heb. 
13:  17.  To  him.  Christ  is  to  be  the  Judge. 
(Acts  10 :  42 ;  2  Tim.  4: 1.)  Sometimes  he  is  said  to 
be  the  Being  through  whom  God  will  judge. 
(Acts  17: 31.)  The  quick  and  the  dead — those 
who  are  alive  and  those  who  are  dead.  Of 
course,  it  includes  those  who  may  be  alive  at 
Christ's  second  coming  and  all  who  may  have 
died.  Thus  are  meant  all  human  beings 
whatsoever.  Ready.  Some  explain  this  word 
by  "the  end  of  all  things  is  at  hand"  (ver.  7), 
as  if  the  readiness  consisted  in  being  about  to 
do  it,  which  is  a  good  explanation  on  condi- 
tion that  the  latter  words  are  evidence  that 
Peter  was  expecting  the  coming  of  Christ  to 
be  very  near.  But  even  without  such  ref- 
erence the  words  are  solemnly  significant. 
Jesus  Christ  is  ready  \>y  personal  qualification 
to  ascend  the  tribunal  at  any  moment  when 
the  purposes  of  God  relative  to  the  salvation 
of  men  shall  have  been  accomplished. 

Heaven  is  above  all  yet ;  there  sits  a  judge 
That  no  king  can  corrupt. 

6.  It  is  sufficiently  surprising  that  the 
Roman  Catholic  Church  should  here,  as  in  3: 
19,  20,  find  purgatory,  but  it  is  more  surpris- 
ing that  as  there  so  here  even  some  Protestant 
scholars  should  as  easily  find  "Christ's  De- 
scent to  Hell."  Recently  men  of  rationalistic 
and  men  of  "broad  church"  views  have  been 
fired  anew  in  support  of  the  latter  interpreta- 
tion. If  this  passage  teaches  the  doctrine  of  a 
second  probation,  the  Descent  to  Universalism 
would  seem  to  be  less  difficult.  Their  inter- 
pretation proceeds  upon  two  unproved  as- 
sumptions: 1.  That  God  has  no  right  to 
punish  men  who  have  never  heard  the  gospel. 
But  see  Rom.  1 :  19,  20.  2.  That  even  those 
who  may  have  heard  and  rejected,  ought  to 
have  "another  chance."     Two  more  prelimi- 


60 


I.  PETER. 


[Ch.  IV. 


6  For,  for  this  cause  was  the  gospel  preached  also  to 
them  that  are  dead,  that  they  might  be  judged  accord- 
ing to  men  in  the  flesh,  but  live  according  to  God  in 
the  spirit.  ^ 


gospel  preached  even  to  the  dead,  that  they  might  be 
judged  according  to  men  in  the  flesh,  but  live  ac- 
cording to  Uod  in  the  spirit. 


nary  remarks  may  be  made:  1.  That  even 
if  it  were  impossible,  as  perhaps  it  is,  to  arrive 
at  entirely  satisfactory  results,  it  is  certainly 
impossible  to  obtain  from  the  text,  by  any 
process  of  interpretation  which  will  not  put  it 
into  contradiction  to  the  teachings  of  Christ, 
and  to  otherteachingsof  the  apostles,  the  doc- 
trine that  Christ  descended  to  hades  to  give 
the  lost  "another  chance"  to  be  saved.  2. 
The  advocates  of  the  "Descent"  are  utterly 
and  hopelessly  at  variance  among  themselves 
relative  to  the  object  for  which  the  "Descent" 
was  made;  whether  to  preach  to  the  antedi- 
luvians who  perished  in  the  flood  impenitent, 
or  to  those  who  perished  repenting  at  the  last 
moment;  whether  to  all  sinners  of  the  ancient 
world,  or  to  Old  Testaments  saints;  and 
whether  the  object  was  to  preach  the  gospel, 
or  to  preach  condemnation. 

For.  It  gives  the  verse  a  particular  con- 
nection with  'to  judge  the  quick  and  the 
dead,'  and  a  general  connection  with  the  en- 
tire section  beginning  at  ver.  1.  There  the 
exhortation  is,  to  arm  themselves  with  the 
same  mind  that  Christ  had — namely,  the  mind 
to  suffer— a  thought  which  lies  with  great 
weight  upon  the  heart  of  the  writer;  for  he 
knows  that  they  have  already  sufl'ered,  and 
evidently  believes  that  yet  greater  sufferings 
await  them.  In  this  verse  he  continues  to  en- 
courage them.  For  this  canse^for  to  this 
end.  The  end  is  introduced  by 'i/irtl'  Also — to 
those  who  are  dead  as  well  as  to  those  who  are 
still  living.  Some  translate  by  even ;  preached 
eveti  to  them  who  are  now  dead.  Them  that 
are  dead — more  briefly  and  exactly,  to  the 
dead.  The  chief  question  here  is.  Who  are 
meant  by  the  dead  ?  The  dead  spiritually?  or 
the  dead  physically?  The  latter  is  clearly 
the  meaning  in  the  closing  word  of  the  pre- 
vious verse,  and  this  may  lead  us  to  presume 
that  is  the  meaning  here.  But  not  all  the 
dead  are  meant,  for  to  many  of  the  dead  the 
gospel  had  never  been  preached.  The  refer- 
ence is  to  dead  believers.  That,  etc.  All 
that  follows,  to  the  close  of  the  verse,  ex- 
presses the  end  for  which  the  gospel  was 
preached  to  those  notv  dead;  namely,  that 
they  might  be  judged,  etc.     But  how  could 


the  gospel  have  been  preached  to  them  for 
such  an  end  ?  The  pertinency  of  the  state- 
ment in  the  last  clause  is  easily  seen,  but  not 
the  pertinency  of  what  is  said  here.  The  difii- 
culty  may  be  removed  by  supposing  that 
the  sign  used  to  express  the  end  (that),  passes 
over  the  former  of  the  two  clauses  and  con- 
nects itself  only  with  the  latter.  Upon  that 
view  the  meaning  may  be  given  thus:  that 
though  they  might  be  judged  according 
to  men  in  the  fiesii,  yet,  etc.  In  support  of 
this  view  maybe  adduced  Kom.  6:  17:  "But 
God  be  thanked  that  ye  were  (that  having  once 
been)  the  servants  of  sin,  ye  have  obej'ed,"  etc. 
But  in  what  sense  might  these  now  deceased 
Christians  have  been  judged  according  to  men 
in  the  flesh  ?  Two  different  answers  have 
been  given  :  1.  Their  death  may  be  called  a 
judgment  or  condemnation,  since  death  comes 
upon  all  men.  Christians  not  excepted,  as 
condemnation  for  sin.  2.  They  may  have 
been  judicially  condeinned  to  death — martyrs. 
Though  they  may  have  been  judged  in  the 
one  way  or  in  the  other,  yet  the  gospel  was 
preached  to  them  that  they  might  live  accord- 
ing to  God  in  the  spirit.  According  to  men 
— after  the  manner  of  men.  Thus  the  readers 
may  be  encouraged  to  bear  up  under  their 
sufferings  by  the  consideration  that  those  who 
have  already  died,  whether  unjustly  con- 
demned by  the  judicial  power,  or  adjudged 
to  the  death  of  the  body  in  the  ordinary  course 
of  nature — that  they  live  in  .  .  the  spirit. 
The  life  was  eternal ;  it  was  the  life  of  the 
spirit;  it  was  a  divine  life,  for  it  was  accord- 
ing to  God  ;  s.nd  the  gospel  was  preached 
to  them  that  that  very  end  might  be  accom- 
plished. The  writer  is  far  from  confident  that 
this  interpretation  of  the  most  difficult  passage 
in  the  Epistle  is  correct.  He  is  not  satisfied 
with  any  interpretation  which  he  has  seen ; 
but,  as  it  would  conflict  with  a  great  multi- 
tude of  passages,  he  is  utterly  unable  to  accept 
the  explanation  that  the  apostle  teaches  a 
second  probation. 


Ch.  4:   7-5:   9.    Third  Series  of  Ex- 
hortations. 
This  series  pertains  to  their  general  church 


Ch.  IV.] 


I.  PETER. 


61 


7  But  the  end  of  all  things  is  at  hand:  be  ye  there- 
fore sober,  and  watch  unto  prayer. 


7      But  the  end  of  all  things  is  at  hand :  be  ye  there- 


life.  It  is  pervaded  with  deep  solemnity, 
being  tinged  with  thoughts  in  reference  to  the 
end  of  all  things  {ver.  7),  the  second  coming 
of  Christ  (5:  •4),  and  the  judgment,   (ver.  n,  is.) 

7.  First  Exhortation.  But  does  not 
contrast  what  follows  with  what  precedes;  it 
is  rather  an  index  to  another  line  of  thought. 
The  verse  contains  a  proposition  and  an  ex- 
hortation;  the  exhortation  being  clothed  in 
the  form  of  an  inference.  To  the  proposition 
is  given  the  prominent  place,  though,  in  tact, 
the  exhortation  is  the  main  thing.  The  end 
of  all  things.  See  on  'the  last  time  '  (i:5); 
on  the  appearing  of  Jesus  Christ  (•:');  and 
also  on  'the  revelation  of  Jesus  Christ'  (i:  is). 
The  words  before  us  can  not  possibly  be  referred 
to  the  time  of  each  man's  death.  To  what  can 
they  refer  but  to  the  supposed  coming  of 
Christ?  Is  at  hand — more  exactly,  has  come 
near.  But  in  what  sense  do  Peter  and  Paul 
and  other  apostles  teach  that  the  end  of  ail 
things  has  come  near?  One  view,  which, 
perhaps,  is  the  correct  one,  has  been  lucidly 
expressed  by  Hackett  on  Acts  3:  20.  The 
importance  of  the  subject  will  justify  the 
quoting  of  almost  the  entire  passage  :  "  Nearly 
all  critics  understand  this  passage  as  referring 
to  the  return  of  Ciirist  at  the  end  of  the  world. 
The  similarity  of  the  language  to  that  of 
other  passages  which  announce  that  event 
demands  this  interpretation.  The  apostle  en- 
forces his  exhortation  to  repent,  by  an  appeal 
to  the  final  coming  of  Christ,  not  because  he 
would  represent  it  as  near  in  point  of  time, 
but  because  that  event  was  always  near  to  the 
feelings  and  consciousness  of  the  first  be- 
lievers. It  was  the  great  consummation  on 
which  the  strongest  desires  of  their  souls  were 
fixed,  to  which  their  thoughts  and  hopes  were 
habitually  turned.  They  lived  with  reference 
to  this  event.  They  labored  to  be  prepared 
for  it.  They  were  constantly,  in  the  express- 
ive language  of  Peter,  looking  for  and  (in 
their  impatience  as  it  were)  hastening  the  arri- 
val of  the  day  of  Ood.  (2Pet.3:  12.)  It  is  then 
that  Christ  will  reveal  himself  in  glory,  will 
come  "taking  vengeance  on  them  that  know 
not  the  gospel,"  and  "admired  in  all  them 
that  believe"  (iThesa.  i:  8,10),  will  raise  the  dead 
(John  5:  28, 29),  invest  the  redeemed  with  an  incor- 
ruptible body  (Phii.3:2i),  and  introduce  them 


for  the  first  time,  and  forever,  into  the  state 
of  perfect  holiness  and  happiness  prepared  for 
them  in  his  kingdom.  Theapostles,  as  well  as 
the  first  Christians  in  general,  comprehended 
the  grandeur  of  that  occasion.  It  filled  their 
circle  of  view,  stood  forth  to  their  contem- 
plations as  the  point  of  culminating  interest 
in  their  own  and  the  world's  history;  threw 
into  comparative  insignificance  the  present 
time,  death,  all  intermediate  events  ;  and  made 
them  feel  that  the  manifestation  of  Christ, 
with  its  consequences  of  indescribable  moment 
to  all  true  believers,  was  the  grand  object 
which  they  were  to  keep  in  view  as  the  end 
of  their  toils,  the  commencement  and  per- 
fection of  their  glorious  immortality.  In  such 
a  state  of  intimate  sympathy  with  an  event  so 
habitually  present  to  their  thoughts,  they  de- 
rived, and  must  have  derived,  their  chief 
incentives  to  action  from  the  prospect  of  that 
future  glory.  As  we  should  exi)ect,  they  hold 
it  up  to  the  people  of  God  to  encourage  them 
in  afiliction,  to  awaken  them  to  fidelity,  zeal, 
perseverance,  and,  on  the  other  hand,  appeal 
to  it  to  warn  the  wicked  and  impress  upon 
them  the  necessity  of  preparation  for  the 
revelation  of  the  final  day.  For  examples  of 
this  habit  the  reader  may  see  Acts  17  :  30,  31 ;  1 
Tim.  6:  13,  seq.;  2Tim.  4:  8;  Titus2:  11,  seq.;  2 
Pet.  3  :  11,  seq.,  etc.  Some  have  ascribed  the 
frequency  of  such  passages  in  the  New  Testa- 
ment to  a  definite  expectation  on  the  part  of 
the  apostles,  that  the  personal  advent  of  Christ 
was  nigh  at  hand  ;  but  such  a  view  is  not  only 
unnecessary,  in  order  to  account  for  such  ref- 
erences to  the  day  of  the  Lord,  but  at  variance 
with  2  Thess.  2 :  2.  The  Apostle  Paul  declares 
there,  that  the  expectation  in  question  was 
unfounded,  and  that  he  himself  did  not  enter- 
tain it  or  teach  it  to  others.  But  while  he 
corrects  the  opinion  of  those  at  Thessalonica, 
who  imagined  that  the  return  of  Christ  was 
then  near,  neither  he  nor  any  other  inspired 
writer  has  informed  us  how  remote  that  event 
may  be,  or  when  it  will  take  place." 

[It  is  doubted  by  many  whethtir  Dr.  Hack- 
ett's  view  of  2  Thess.  2:  2  is  correct,  though  it 
is  still  defended  \>y  able  scholars.  Thus,  the 
Revi.sed  Version  by  the  Bible  Union  trans- 
lates (viiTTriKtv^  is  at  hand;  the  Revised  Eng- 
lish Bible,  were  close  at  hand;  Prof.  Noyes, 


62 


I.  PETER. 


[Ch.  IV. 


8  And  above  all  things  have  fervent  charity  among  I  fore  of  sound  mind,  and  be  sober  unto  ipraver: 
yourselves:  for  charily  shall  cover  the  multitude  of  8  above  all  things  being  fervent  in  your  love  aniong 
s'ns-  I       yourselves ;  for  love  covereth  a  multitude  of  sins : 


1  Gr.  prayers. 


were  close  at  hand.  But  Alford  translates  the 
word,  is  come;  Ellicott,  is  now  come.  With 
the  former  agree  Robinson  in  his  Lexicon 
(s.  V.  iviuTTiiiL)  and  Grimm,  "Lexicon  Graeco- 
Latinum  in  Libros  N.  T."  In  favor  of  the 
view  assumed  by  Dr.  Hackett  to  be  correct 
is  the  consideration  that,  according  to  1  Thess. 
4:  16,  the  advent  of  tlie  Lord  was  to  be  in 
visible  glory,  and  the  Thessalonians  could 
scarcely  have  supposed  that  he  had  thus  come 
already.  Or,  if  they  had  adopted  so  erroneous 
a  view,  it  would  have  been  most  effectual ly 
refuted  by  assuring  them  that  Christ's  Pres- 
ence was  to  be  a  visible  one  at  his  coming. — 
A.  H.] 

Be  ye  therefore  sober.  In  view  of  the 
end  be  sober,  of  sound  mind.  It  is  opposed 
to  erratic,  insane  views  of  things.  Control 
yourselves  in  the  use  of  the  appetites  and 
passions.  Watch.  See  on  the  word  sober 
(5:13),  where  the  original  is  the  same  as  here. 
Unto  prayer — unto  prayers.  'Praj'er'  is  to 
be  connected  with  'be  sober'  as  well  as  with 
'watch';  be  sober  unto  prayers  as  well  as 
watch  unto  prayers.  'Unto'  indicates  the  ewe? 
of  the  soberness  and  watchfulness;  namely, 
'prayers';  that  is,  they  are  to  be  in  such  a 
state  of  mind  that  the  spirit  of  prayer  shall  be 
kept  alive  and  be  strengthened.  The  plural 
is  no  evidence  of  allusion  to  public  written 
prayers.  Compare  Eph.  6:  18;  Matt.  26:  41. 
Praying  may  precede  watching,  as  watching 
may  precede  praying.  The  two  cannot  well 
be  separated.  Had  Oliver  Cromwell's  army 
done  all  the  pra^'ing  which  it  is  reported  to 
have  done,  without  any  watching,  its  victories 
had  been  ignominious  defeats.  Yet  watching 
without  praying  is  almost  sure  to  lead  into 
some  tempestuous  Euroclydon.  (Acts27:i4.) 
Had  Peter  watched,  not  all  the  demons  of 
perdition  would  have  been  able  to  make  him 
deny  Christ;  had  he  prayed  more,  he  would 
have  watched  more,  and  so  would  have  re- 
mained steadfast.  His  exhortation  was  indeed 
prompted  by  an  impressive  view  of  Christ's 
second  coming,  yet  his  own  sad  fall  must  have 
made  him  conscious  of  a  stronger  impulse  to 
give  it. 

8.   Skcond    Exhortation.      It    is    more 


closely  related  to  that  of  ver.  7  than  it  appears 
to  be.  Be  sober  and  watch  ;  have,  rather, 
having  fervent  charity.  In  connection  ivith 
sobriety  and  watchfulness  have  charity  ilove). 
And  is  to  be  rejected  from  the  text.  Above 
all  things.  But  the  love  which  is  here  set 
so  high  is  mutual  love,  love  to  God  not  being 
mentioned.  Love  to  one  another  is  put  not 
above  love  to  God,  but  above  all  the  duties 
which  they  owe  to  each  other.  Without  mu- 
tual love,  the  churches  of  which  they  were 
members  would  be  disintegrated  or  petrified. 
In  either  case,  all  other  duties  toward  one 
another  would  go  undone.  The  love  must 
not  be  merely  negative,  only  saving  them 
from  biting  and  devouring  one  another  (Gai5: 
",  15),  but  it  must  be  '  fervent '  {intense).  See 
on  'fervently,'  1:  22.  Compare  1  Cor.  13: 
4-7;  14:  1.  Such  love  should  be  cultivated. 
The  true  construction  is :  Above  all  things 
having  your  love  toward  one  another  intense. 
They  are  not  exhorted  to  love,  but  to  love 
with  intensity.  For  charity  shall  cover 
(covereth)  the  (rather,  a)  multitude  of 
sins  ;  a  reason  given,  enforcing  the  duty. 
Proverbs  10:  12,  is:  "Hatred  stirreth  up 
strifes;  but  love  covereth  all  sins."  The  latter 
half  is  to  be  understood  in  the  light  of  the 
former  half,  for  they  are  in  contrast.  Hatred 
produces  and  inflames  strife;  love  neither 
inflames  nor  produces  sin  ;  more  than  this, 
which  is  only  negative,  it  keeps  down  sin, 
prevents  it  from  rising;  or,  if  it  is  rising, 
quenches  it  as  a  garment  may  smother  an 
outbursting  flame.  Such  being  the  meaning 
of  the  passage  in  Proverbs,  this  must  be  sub- 
stantially the  meaning  here.  'A  multitude.' 
One  virtue  may  be  more  than  a  match  for 
many  sins,  not  in  itself,  but  as  nourished  by 
the  life  of  God,  as,  in  the  strictest  sense,  orig- 
inating in  that  life.  It  is  sin  in  another  which 
is  meant.  Some  Roman  Catholic  expositors 
deny  this,  and  the  denial  is  believed  by  some 
to  be  the  natural  offspring  of  extravagant 
views  relative  to  personal  merit.  Sinners 
need  mercy,  since  they  have  no  merit.  Per- 
haps the  latter  half  expresses  forgiveness  of 
sin  committed  ;  or,  it  may  express  the  effect 
of  love  in  preventing  the  committal.     Peter 


Ch.  IV] 


I.  PETER. 


63 


9  Use  hospitality  <:ne  to  another  without  grudging. 

10  As  every  mau  hath  received  the  gilt,  eren  xu  min- 
ister tlie  same  one  to  another,  as  good  stewards  of  the 
manifold  grace  of  God. 

11  If  any  man  speak,  lei  him,  speak  as  the  oracles  of 
God;  if  any  man  mini  ter,  lei  him  do  il  as  of  the  abil- 


9  using  hospitality  one  to  another  without  murmur- 

10  ing:  according  as  each  hath  received  a  gift,  min- 
istering it  among  yourselves,  as  good   stewards  of 

11  the  manifold  grace  of  God;  if  any  mau  speaketh, 
speaking  as  it  were  oracles  of  God;  if  any  man  min- 
istereth,  minislering  as  of  the  strength  which  God 


learned  this  precious  truth  from  his  Lord. 
See  Matt.  18:  21,  22.  He  had  asked  how 
often  he  ought  to  forgive  an  ofl'ending  bro- 
ther, and  probably  thought  he  put  the  number 
high  when  he  asked,  "till  seven  times"? 
"Seventy  times  seven,"  was  the  Lord's  reply. 
So  Peter,  well  qualified  to  say  it,  tells  his 
readers  that  love  covereth  a  multitude  of  sins. 

9.  One  of  the  ynanifestations  of  the  love  en- 
joined in  ver.  8.  One  to  another.  It  should 
be  kept  in  mind  that  the  Epistle  is  directed  to 
many,  and  these  scattered  in  different  prov- 
inces. (1-1-)  It  follows  that  opportunities  for 
showing  hospitality  would  not  be  few.  Hos- 
pitality is  sometimes  shown  by  savages,  but  is 
purest  and  most  constant  where  Christianity 
exerts  its  strongest  influence,  whether  in  the 
city  or  in  the  country.  Compare  Kom.  12:  13; 
Heb.  13:  2;  3  John  5;  1  Tim.  3:  2;  5:  10.  See 
a  singular  illustration  of  inhospitableness  in 
Diotrephes.  (3John9,  lo.)  Jesus  extolled  the 
virtue  in  Peter's  hearing  (Matt.  25: 35,36),  but 
condemned  selfish  forms  of  it.  (Lukeu:i2-u.) 
"Wisdom  is  necessary  lest  hospitality  be  with- 
held from  the  worthy  and  conferred  upon  the 
worthless.  Without  grudging.  To  grudge 
was  formerly  to  ymcrrnur  openly,,  but  it  now 
means  what  it  was  beginning  to  mean  even 
when  the  Common  Version  was  made  (Trench, 
Authorized  Version),,  to  repine  inwardly.  The 
Revised  Version  renders,  murmuring.  The 
Greek  seems  to  be  used  in  one  case  (John  7:  12, 
compare  13)  to  express  "whispering,  low  and 
suppressed  discourse."  (Robinson.)  If  given 
at  all,  hospitality  should  be  given  with  cheer- 
fulness. It  is  possible  to  give  it  with  hypocrit- 
ical cheerfulness,  in  comparison  with  which  it 
would  be  better  to  imitate  certain  Samaritan 
villagers.  (Luke 9: 53.)  Of  the  two,  he  who 
gives  hospitality  and  murmurs  when  the  guest 
has  gone  that  he  came,  and  he  who  refuses  to 
give  it  to  one  who  needs  it,  the  former  would 
seem  the  more  richly  to  deserve  the  fire. 
(Luke 9: 54.)  But  it  is  difficult  to  know  his  state 
of  mind  before  commanding  the  fire  to  de- 
scend; so  false  are  his  words  and  face. 

10.    Anf)'iher   manifestation  of  love.     The 
gift — a  gift.    In  the  times  of  the  early  Church, 


miraculous  endowments  were  conferred  at 
baptism,  and  these  were  charismata  (gifts). 
See  Rom.  12:  6-8;  1  Cor.  12:  4,  28.  But  the 
apostle  may  also  refer  to  natural  endowments 
and  the  usual  endowments  of  grace.  What 
ever  gift  any  Christian  has  should  be  used, 
not  merely  or  chiefly  for  his  own  advantage, 
but  for  the  good  of  others.  The  entire  church 
should  have  the  benefit  of  it.  He  should 
'minister'  it,  should  employ  it  in  the  service 
of  others ;  should  not  deem  it  beneath  him  to 
do  so.  Even  so  is  an  unnecessary  insertion. 
As  good  stewards— as  is  fitting  men  who  do 
not  possess  the  gifts  in  their  own  right.  They 
are  but  stewards;  they  hold  the  gifts  in 
accountability  to  him  who  is  the  Lord  of 
stewards — God.  The  Christian  who  has  an 
impressive  view  of  this  cardinal  fact,  and  acts 
accordingly  in  all  his  church  relations,  is 
probably  as  near  perfection  as  he  will  ever  be 
in  this  life.  The  grace  is  manifold — various, 
many-colored,  because  of  the  variety  of  the 
gifts  which  grace  confers. 

11.  Two  kinds  of  gifts  are  specified,  .^peak- 
ing and  ministering.  If  any  man  speak. 
Speaking  in  the  church,  to  which  alone  is  the 
reference,  was  either  in  the  form  of  prophesy- 
ing, or  teaching,  or  exhorting.  (Rem.  12:  e-s.) 
As  the  oracles  of  God.  What  he  speaks  he 
must  speak,  not  as  if  it  were  woven  out  of 
himself,  but  as  communications  from  God, 
drawn  either  from  the  Old  Covenant  or  from 
the  New.  [Does  not  Aoyia  eeoO  (oracles  of  God) 
taken  in  connection  with  xap'o^Ma  (gift,  ver.  10) 
point  to  i//.5;n>^(j?  communications,  uttered  by 
one  who  has  the  gift  of  prophecy,  rather  than 
to  communications  taken  from  inspired 
sources? — A.  H.]  Let  him  speak  as.  The 
words  supplied  'let  him  speak,'  are  connected 
by  some  with  'minister'  in  ver.  10,  which  will 
be  made  clear  by  supplyingJwiwj.si'^Hn^r,  thus — 
as  ministering  the  oracles.  Whatever  the 
gift,  he  must  minister  it  for  the  good  of  others. 
But  it  is  better  to  supply,  as  in  the  Common 
Version  and  the  Revision,  'let  him  s])eak,'  or, 
speaking.  If  any  man  has  the  gift  of  speak- 
ing, that  he  must  minister.  If  any  man 
minister  ...  as  of  the  ability,  etc.— that 


64 


I.  PETER. 


[Ch.  IV. 


ity  which  God  giveth;  that  God  in  all  things  may  be 
glorified  through  Jesus  Christ:  to  whom  bu  praise  and 
aomiriion  lor  ever  and  ever.     Amen. 

12  Beloved,  think  it  not  strange  concerning  the  fiery 
trial  which  is  to  try  you,  as  though  some  strange  thing 
happened  unto  you: 

i:j  Hut  rejoice,  inasmuch  as  ye  are  partakers  of 
Christ's  suri'erings;  that,  when  his  glory  shall  be  re- 
vealed, ye  may  be  glad  also  with  exceeding  joy. 


supplieth:  that  in  all  things  God  will  be  glorified 
through  Jesus  (  hrist,  whose  is  the  glory  and  the 
dominion  •  for  ever  and  ever.    Amen. 

12  Ueloved,  think  it  not  strange  concerning  the  fiery 
trial  among  yon,  which  cometh  upon  you  to  prove 
you,  as  though  a  strange  thing  happened  unto  you: 

13  but  insomuch  as  ye  are  partakers  of  Christ's  suf- 
ferings, rejoice;  that  at  the  revelation  of  his  glory 

14  also  ye  may  rejoice  with  exceeding  joy.    If  ye  are 


1  Or.  unto  the  agei  of  the  age: 


is,  as  ministering  of,  out  of,  the  strength,  etc. 
It  is  evident  that  'minister'  is  here  used  in  a 
narrower  sense  than  in  ver.  10.  This  specific 
ministering  consisted  probably  for  the  most 
part  of  relieving  the  poor,  the  sicl\,  and  the 
aged.  Wliatever  service  is  done  must  be  done 
in  conscious  acknowledgment  of  the  fact  that 
it  is  done,  and  all  the  good  which  inay  result 
froin  it,  in  strength  given  from  above— an 
exliortatioii  always  needed,  so  prone  is  religi- 
ous activity  to  forget  its  divine  origin.  That 
the  end  declared ;  natnely — that  God,  not 
themselves,  may  have  the  honor  of  the  ability 
and  success.  Through  Jesus  Christ— since 
Christ  is  the  Mediator  through  whom  God 
ministers  strength.  To  whom — to  God,  is  on 
the  whole  the  more  probable,  since  God  stands 
as  the  subject  in  the  preceding  clause.  (Hu- 
ther. )  Forever  and  ever — one  among  the 
many  instances  in  which  the  words  express 
unending  duration.  Amen — as  an  adjective, 
true,  faithful;  as  an  adverb,  truly,  verily. 
It  was  sometimes  used  as  a  response,  (icor.u:  is.) 
At  the  close  of  doxologies,  it  means  as  here, 
so  be  it.  Thus,  even  before  the  approaching 
end  of  the  Epistle  (5:  n),  the  ajtostle  hastens  to 
give  utterance  to  his  overflowing  spirit  of 
praise  in  a  sublime  doxology.  He  praise 
(gloryl  and  dominion — whose  is  the  glory 
and  the  dominion.  It  is  not  the  expression  of 
a  wish  ;  it  is  a  declaration.  See  on  1 :  3.  The 
article  is  never  used  either  in  classic  or  New 
Testament  Greek  by  chance  :  it  always  means 
something.  Here  it  hints  that  praise  and 
dominion  rightfully  belong  to  God  ;  the  glory 
and  the  dominion  which  are  his  due. 

12.  Third  Exhoktation,  growing  out  of 
their  relation  to  persecutors.  With  the  re- 
lated thoughts  it  extends  to  the  end  of  the 
chapter.  Beloved.  See  on  2:  11.  Think 
it  not  strange,  etc. — be  not  surprised  at. 
The  fiery  tri.il — literally,  burning,  applied 
figuratively  to  trial,  calamity,  here  '  fiery 
trial,'— a  "felicitious  rendering."  Our  trans- 
lators  have  taken   no   notice  of   two   words 


which  stand  before  the  Greek  for  '  fiery  trial. ' 
Translating  them,  we  have  the  fiery  trial 
among  you.  The  trial  affected,  or  threatened 
to  afiect,  them  all;  it  was  among  thetn  viewed 
as  a  community.  The  trial  may  have  been  in 
part  the  beginning  of  the  persecution  by  Nero, 
or  it  may  have  been  the  slanders  of  those 
among  whom  they  dwelt.  (2: 20;3:  9,  ib;  4:  4.) 
Which  is  to  try  you.  Putting  their  Chris- 
tian character  to  the  test  for  the  sake  of  im- 
proving it  was  the  end  of  the  fiery  trial.  That 
the  human  activity  employed  to  test  them  was 
itself  sinful  is  no  evidence  that  the  end  was 
not  designed  by  the  Holy  One.  He  who 
passes  through  life  without  sharp  trials  is 
more  to  be  pitied  than  congratulated.  Hap- 
jtened — were  befalling  you.  Be  not  surprised, 
for  your  trials  are  the  fruit  of  God's  purpose. 
Good  men  in  all  ages  have  been  called  to  suffer, 
and  blessed  will  be  the  results. 

13.  Rejoice.  Kejoice  in  the  fiery  trial, 
which  is  better  than  to  be  surprised  at  it. 
They  are  not  merely  to  "hold  still"  and  let 
the  test  work  out  the  intended  result,  but  they 
are  to  rejoice.  Inasmuch — in  proportion  as, 
or,  in  so  far  as.  It  may  be  arranged  thus:  So 
far  as  ye  are  partakers  of  Christ's  sufferings, 
rejoice.  Their  enemies  would  persecute  Christ 
if  he  were  among  them,  for  it  is  really  he  who 
is  the  object  of  their  hatred;  and,  therefore,  in 
being  persecuted  themselves,  they  are  par- 
takers of  Christ's  sufferings.  See  Col.  1:  24. 
But  the  chief  reference  must  be  to  the  sufferings 
which  Christ  himself  bore.  Shall  be  revealed 
— should  be,  in  the  revelation.  Also — should 
be  brought  in  earlier  than  it  is  either  in  the 
Common  Version  or  the  Kevision,  thus  :  that 
also  in  the  revelation,  etc.  It  puts  in  contrast 
the  joy  which  they  are  to  have  in  the  future 
with  the  joy  which  they  ought  to  have  now. 
'The  revelation';  to  be  made  at  his  second 
coming,  and  the  glory  which  will  eternally  fol- 
low. Compare  Matt.  25:  31 ;  Col.  3:  4.  Glad, 
etc.  Though  the  same  strong  word  in  the  origi- 
nal is  applied  (i:  6»)  to  their  state  of  mind  in 


Ch.  IV.] 


I.  PETER. 


65 


14  If  ye  be  reproached  fur  the  name  of  Christ,  hapj))' 
are  ye;  for  the  Spirit  of  glory  and  of  God  restelli  upon 
you;  on  their  part  he  is  evil  spokeu  uf,  but  on  your 
part  he  is  glorilied. 

15  But  let  none  of  you  sutler  as  a  murderer,  or  ns  a 
thief,  or  as  an  evil  doer,  or  as  a  busy-body  in  other 
men's  matters. 


reproachal  '  for  the  name  of  Christ,  blestied  are  ye ; 

because  tlie  Spirit  of  glory  and  the  Spirit  of  God 
1.5  resteth  upon  you.     For  let  none  of  you  sutler  as  a 

murderer,  or  a  tliief,  or  an  evil-doer,  or  as  a  meddler 
IG  in   other  men's  matters:    but  if  a  man  suffer  as  a 


this  life,  yet  here  it  seems  to  be  put  in  contrast 
with  the  weaker  term,  rendered  'rejoice' 
They  should  rejoice  now,  and  doing  so,  tiiey 
will  rejoice  exultingly  then.  Peter  learned 
long  before  to  do  wliat  he  here  exhorts  others 
to  do.  He  is  not  a  mere  theorist.  A  golden 
experience  makes  golden  utterances.  The 
possibility  of  rejoicing  in  trials  has  had  many 
signal  illustrations  in  the  history  of  the  Lord's 
people,  not  only  in  martyrdom,  but  in  sick- 
ness and  povertj'.  The  writer  once  had  ac- 
quaintance with  a  Christian  woman  who  was 
remarkable  for  spirituality  and  for  sweetness 
of  disposition  under  long  protracted  and  pain- 
ful sickness.  In  one  of  his  calks,  he  ventured 
to  ask  how  she  thought  she  could  receive  the 
announcement  that  she  was  to  lie  in  such 
suffering  seven  years  more  ?  With  quiet  firm- 
ness, and  with  what  no  one  who  knew  her 
could  doubt  was  the  result  of  profound  self- 
knowledge,  she  replied  :  "  It  would  make  no 
difference  to  me — ^just  as  my  Saviour  chooses." 
Seven  years  more  of  suffering  were  allotted 
her — confined  to  the  bed  fourteen  years — but 
her  spirit  continued  to  the  last  in  the  same 
sweet  harmony  with  the  will  of  God. 

14.  A  confirmation  of  ver.  12,  13,  by  a  dis- 
tinct reference  to  the  reproach  (railing),  as 
caused  by  their  relation  to  Christ.  Be  re- 
proached— are  reproached.  For  the  name 
of  Christ.  The  meaning  is  made  clear  by 
Mark  9:  4  (a  cup  of  water  to  drink  in  my 
nam.e,  because  ye  belong  to  Christ).  In  our 
passage  the  original  preposition  is  the  same  as 
in  Mark,  and  instead  of  for  the  name  might 
stand  in  the  name.  Peter  might  have  added,  as 
Jesus  added,  the  explanatory  words,  "  because 
ye  belong  to  Christ."  Happy — blessed.  See 
on  the  same  word,  3:  14.  For  {because)  — 
points  to  the  proof  that  they  are  blessed.  The 
Spirit  of  glory— the  Holy  Spirit;  and  he  is 
called  the  Spirit  of  glory  as  Christ  is  called 
tlie  Lord  of  glory  (icor.2:8),  and  God  the 
Father  of  glory.  (Eph.  i:i7.)  The  glory  of 
the  Spirit  is  seen  in  his  nature  and  work. 
Notice  the  contrast  implied  in  reproach  and 


glory.  To  you  belongs  reproach ;  to  the 
Spirit,  glory.  On  the  other  hand,  the  glory 
of  the  Spirit  becomes  yours,  resteth  upon 
you.  The  enemies  of  Christians  are  in  truth 
the  only  ones  that  have  reason  to  regard  them- 
selves as  objects  of  shame.  The  Christians 
could  have  avoided  reproach  by  continuing 
with  the  men  of  the  world,  but  they  would 
not  have  gained  the  abiding  glory  of  the 
Spirit.  And  of  God.  If  we  translate  even 
instead  of  'and,'  we  make  Spirit  of  God  ex- 
planatory  of  Spirit  of  glory.  "The  Spirit  of 
glory  and  (consequently)  the  Spirit  of  God — 
the  Spirit  of  glory,  which  is  no  other  than  the 
Spirit  of  God  himself."  Meyer,  ^  20,  p.  132. 
The  Revised  Version  trpnslates  with  and. 
The  reference  is  both  to  the  Holy  Spirit  and 
to  God  the  Father.  The  remainder  of  the 
verse  has  little  manuscript  authority,  and  is 
rejected  by  leading  critics. 

15.  But— /o7\  Peter  introduces  the  warn- 
ing with  this  particle,  in  order  to  impress  upon 
his  readers  the  fact  that  the  blessedness  can  be 
tiieirs  only  on  condition  that  sufferings  come 
upon  them  as  Christians.  Should  they  be 
guilty  of  murder,  or  of  theft,  Or,  speaking 
more  generally,  of  any  kind  of  immorality, 
and  suffer  in  consequence,  that  will  change 
the  case;  no  blessedness  can  be  theirs,  for  the 
Spirit  of  glory  and  of  God  will  not  rest  upon 
them.  As.  The  supply  of  this  word  before 
thief  and  evil  doer  is  unnecessary.  It 
stands  before  busybody— and  this  for  the 
purpose  of  giving  that  word  special  promi- 
nence. 'As,'  as  being  a  murderer.  But 
what  the  apostle  means  by  the  Greek,  repre- 
sented by  '  busybody,'  is  not  quite  clear.  Only 
here  is  the  word  found  in  the  New  Testament, 
and  in  Greek  classics  it  is  unknown.  Accord- 
ing to  it"  etymology  it  means  an  overseer  of 
other  men's  matters;  the  last  part  of  the  com- 
pound being  the  very  word  which  is  some- 
timers,  though  erroneously,  rendered  bishop; 
and  so,  figuratively,  it  may  be  one  who,  '  as  it 
were,  plays  the  bishop  in  another's  diocese.' 
(Cited  by  Lillie.)     Busybody  or  intermcddler 


66 


I.  PETER. 


[Ch.  IV. 


16  Yet  if  any  man  suffer  as  a  Christian,  let  him  not 
be  ashamed  ;  but  let  him  glorify  God  on  this  behalf. 

17  For  the  time  is  come  that  judgment  must  begin  at 
the  house  of  God:  and  if  it  first  begin  at  us,  what  shall 
the  end  he  of  them  that  obey  not  the  gospel  of  God  ? 

IS  And   if  the   righteous  scarcely   be  saved,   where 
shall  the  ungodly  and  the  sinner  appear? 
19  Wherefore,  let  them  that  sutler  according  to  the 


Christian,  let  him  not  be  ashamed;  but  let  him 

17  glorify  God  in  this  name.  For  the  time  is  come  for 
judgment  to  begin  at  the  house  of  God:  and  if  it 
begin  first  at  us,  what  shall  be  the  end  of  them  that 

18  obey  not  the  gospel  of  God?  And  if  the  righteous 
is  scarcely  saved,  where  shall  the  ungodly  and  siii- 

19  ner  appear?    Wherefore  let  them  also  thai  suffer 


is  probably  not  far  from  correct.  Paul  showed 
similar  anxiety  relative  to  the  Christians  in 

TheSSalonica.     (l  Thess.  4:  U  ;  ZThess.  3:  ii.)    Robin- 

son  suggests  as  probable  that  Peter  intended 
to  warn  them  against  being  indiscreet  zealots 
relative  to  heathen  manners  and  customs. 
There  might  have  been  some  danger  at  that 
point.  Busybodies  are  even  now  not  wholly 
unknown.  Advancing  civilization  seems  to 
do  little  in  restraining  the  fertility  of  the 
brood. 

16.  Peter  likes  to  reiterate  the  thought  that 
the  suffering  must  be  suffering  which  is  borne 
on  account  of  Christ.  As  a  Christian.  The 
disciples  were  called  Christians  tirst  in  Anti- 
och.  See  Acts  11 :  26 ;  also  Acts  26  :  28 ;  James 
2:7.  '  The  origin  of  the  term  is  left  in  some 
uncertainty.  It  has  been  thought  that  the 
name  was  invented  by  the  Romans  or  by  the 
Greeks.  It  would  not  have  been  applied  first 
by  the  Jews,  for  they  would  not  have  admitted 
the  implication  of  the  term,  that  Jesus  was 
the  Messiah.  It  is  improbable  that  the  Chris- 
tians themselves  assumed  it;  such  an  origin 
would  be  inconsistent  with  its  infrequent  use 
in  the  New  Testament.  The  term  may  not 
have  been  at  first  opprobrious,  but  distinctive 
merely.'  (Hackett.)  Glorify  God.  See  ver. 
11,  and  2:  20;  compare  2:  12.  On  this  be- 
half. Another  and  preferred  reading  gives, 
in  this  name — that  is,  the  name  of  Christian. 

17.  For.  What  follows  is  given  as  the 
reason  for  not  being  ashamed  on  account  of 
their  sufiTerings  and  for  glorifying  God.  For 
the  time,  etc.— /or  it  is  the  time  of  the  begiti- 
ning  of  judgm,ent.  Even  the  Christians  must 
be  regarded  as  under  judgment;  for  their 
trials,  though  a  ground  of  joj%  yet  being 
needed  to  free  them  from  sin,  are  in  some 
respects  a  judgment.  See  Matt.  24 :  9-13. 
The  fiery  trial  (ver.  12)  begins  the  judgment  of 
believers.  Compare  Jer.  25:  29;  Ezek.  9:  6. 
"  Begin  at  my  sanctuary."  But  the  judgment 
of  Christians  will  not  issue  in  their  destruction. 
Christians  will  be  saved,  (ver.  is.)  At  the 
house— /rom  the  house.  The  preposition  in- 
dicates more  than  the  English  at.     It  begins 


at  and  goes  onward  toward  others.  (Huther.) 
House  of  God— the  church.  1  Tim.  3:  15; 
compare  2:  5.  Think  of  Ananias  and  Sap- 
phira.  If  first  at  us.  The  apostle  conceives 
the  judgment  as  beginning  from  Christians 
first,  because  the  first  act  in  the  drama  is  the 
persecution  which  they  suffer.  He  now  brings 
out  the  chief  thought,  wliich,  for  the  sake  of 
emphatic  contrast,  is  preceded  by  reference 
to  the  judgment  of  Christians.  The  end — 
the  final  issue.  Obey  not — disbelieve,  imply- 
ing opposition.  Gospel  of  God — good  news 
proclaimed  from  God  by  the  Messiah  and  the 
apostles.  (1  Thess.2:9.)  It  is  also  called  the 
gospel  of  Christ.  (Rom.  15 :  19.)  It  is  called  so  by 
Mark  (i;  1),  who  wrote  in  some  sense  under 
the  supervision  of  Peter  himself.  The  apostle 
purposely  uses  such  comprehensive  language 
that  he  may  include,  not  onlj'  the  immoral, 
but  the  moral,  if  rejecting  the  gospel. 

18.  A  more  solemn  development  of  the 
reason  for  not  being  'ashamed.'  It  isaquota- 
tion  of  the  Greek  translation  of  Prov.  11 :  31, 
which  varies  from  the  Hebrew.  The  right- 
eous. It  is  in  the  singular  number,  meaning 
the  righteous  ^nian' ;  he  who  has  become 
righteous,  not  necessarily  sinless,  through  faith 
in  Christ.  Even  such  a  man  is  scarcely, 
with  difficulty,  saved.  The  pitfalls  of  life  are 
many,  and  his  sight  has  not  become  perfect. 
He  is  saved  (Phii.  i:  6),  but  notice  the  difBcultj' 
as  implied  in  Phil.  2:  12,  and  see  2  Pet.  1 :  10. 
Compare  2  Pet.  1 :  11.  An  abundant eniVAXice 
is  possible,  after  all.  How  striking  that  no  an- 
swer to  the  solemn  questions  is  attempted! 
What  the  end?  Where  appear?  Some 
are  attempting  to  answer  them  by  saying  that 
the  end  will  be  eternal  bliss;  they  will  appear 
among  the  holy  ones  of  heaven  :  if  not  im- 
mediately, yet  after  an  indefinite  period  of 
suffering.  Peter  answers  not,  which  is  the 
most  solemn  way  possible  of  saying  that  the 
'end'  will  be  eternal  death,  and  the  place 
where  will  be  the  one  prepared  for  the  devil 
and  his  angels.     (Matt.  25:  «.) 

19.  Wherefore — in  view  of  all  that  has 
been  said  concerning  suflfering,  especially  the 


Ch.  v.] 


I.  PETER. 


67 


will  of  God  commit  the  keeping  of  their  souls  to  him 
in  well  doing,  as  unto  a  faithful  Creator. 


according  to  the  will  of  God  commit  their  souls  in 
well-doiug  unto  a  faithful  Creator. 


CHAPTER  V. 


THE  elders  which  are  among  you  I  exhort,  who  am  | 
also  an  elder,  and  a  witness  of  the  suflerings  of  \ 


1      The  elders  therefore  among  you  I  exhort,  who  am 
a  fellow-elder,  and  a  witness  of  the  sutferings  of 


blessed  results  of  suffering.  "  Also  "  is  found 
in  the  Bible  Union  and  the  Revised  Versions, 
and  should  have  appeared  in  the  Common 
Version  ;  let  thorn  also  that  suffer.  Accord- 
ing to  the  will  of  God.  Their  sufferings 
must  be  those  of  true  Christians  (ver.  15,  i6),  for 
then  they  can  be  sure  that  they  suffer  accord- 
ing to  God's  will,  and  then,  also,  they  will  be 
able  to  commit  their  souls  to  a  faithful  Creator. 
[May  not  the  reference  be  to  martyrdom 
chiefly  or  exclusively?  See  Luke  23:  46; 
Acts?:  59.— A.  H.]  Commit  the  keeping 
of— entrust  their  souls.  Expunge  '  the  keep- 
ing of.'  Souls.  See  on  the  same  word  1 :  9, 
and  especially  as  used  3:  20.  As  should  not 
be  retained.  Read — entrnut  their  souls  to  a 
faithful  Creator  in  well  doing.  Thus  Peter 
would  impress  upon  them  the  fact  of  the 
divine  faithfulness;  God  will  do  all  that  he 
has  promised  to  do.  Persecution  may  destroy 
the  body,  but  it  cannot  touch  the  soul.  In 
Avell  doing.  They  must  continue  to  do  well, 
andthen  there  will  be  noinconsistency  between 
the  life  and  entrusting  their  souls  to  God. 

This  chitpter,  while  precious  in  practical 
precepts,  and  while  occasionally  re-echoing  in 
subdued  notes  the  praise  and  exultant  joy  of 
the  sections  preceding,  is  characterized,  as 
are  no  other  parts  of  the  Epistle,  by  great 
solemnity. 

CRITICAL   NOTE.— CHAPTER   IV. 

,  3.  The  manuscripts  differ  considerably  in 
the  Greek  of  this  verse.  Besides  the  instance 
already  noted,  the  rejection  of  (iiiiiv)  us,  it 
should  be  mentioned  that  (toO  piov)  the  life  is 
wanting  in  many  of  the  best  manuscripts.  It 
is  rejected  by  Lachniann,  Tregelles,  Tis- 
chendorf,  and  Westcott  and  Hort.  SeArj/ua 
{will)  is  rejected  for  /Sou'ATj/na,  which,  how- 
ever, is  also  properly  rendered  will.  Karepyd- 
aatreai  (to  have  wrought]  has  but  feeble  support, 
but  there  is  good  authority  for  Karo.pya.aeai.. 


Ch.  5.  Third  Series  of  Exhortations 
{continued). 

The  remainder  of  the  final  series  divides 
itself  into  two  parts:  the  first  (i-a)  addressed 


to  elders  and  to  younger  persons;  the  second 
(^■!*)  to  the  readers  generally. 

1.  The  elders.  Another  and  accepted 
reading  gives,  elders  therefore.  Presbyter  is 
the  Greek  in  English  spelling,  and  partly 
upon  the  original  word  as  used  here  and  else- 
where is  based  the  conviction  of  some,  that 
the  Presbyterian  form  of  church  government 
is  the  Scriptural  form.  But  in  the  primitive 
churches  the  minister  was  sometimes  called 
elder,  and  sometimes  bishop.  The  explanation 
is  not  difficult.     The  original  word  for  elder 

(npec^vrepoi)    WaS   of    Jewisll     origin    (Kx.3:16); 

the  original  word  for  bishop  (initTKono^)  was  of 
Greek  origin.  It  was  natural,  therefore,  in 
writing  to  Jews  to  use  elder,  and  in  writing  to 
others  to  use  bishop.  Every  minister  was  a 
bishop,  and  every  minister  was  an  elder.  See 
Acts  20:  17,  and  compare  ver.  28;  Titus  1:  5, 
and  compare  ver.  7.  Bishop  and  elder,  then, 
were  applied  to  the  same  church  officer,  and 
no  other  church  officer  was  known  except 
deacon.  The  office  of  apostle  was  temporary. 
It  was  of  such  a  nature  that  it  could  not  be 
transmitted:  it  was  impossible  for  an  apostle 
to  have  a  successor.  Were  a  list  of  qualifica- 
tions of  the  bishop  and  of  the  elder  to  be  ar- 
ranged in  two  columns,  one  could  write  either 
bishop  or  elder  over  either,  and  neither  would 
be  inappropriate.  It  is  not  improbable  that 
the  elders  as  a  class  consisted  of  men  some- 
what advanced  in  age,  for  the  churches  were 
yet  to  make  the  discovery  that  it  was  not  well 
to  put  themselves  under  men  of  experience. 
On  the  contrary,  it  was  necessary  to  guard  the 
churches  against  thinking  too  lightlj' of  young 
men.  1  Tim.  4:12:  "  Let  no  man  despise  thy 
youth."  Among  yon.  The  readers  are  sup- 
posed to  belong  to  different  churches  (i:i)) 
and  one  or  more  of  these  elders  may  have 
been  connected  with  each  church,  or  possibly 
some  of  the  smallest  churches  had  no  elders  at 
all  of  their  own,  but  were  visited  by  elders 
of  some  large  church.  I  exhort — a  tender 
word.  Who  am  also  an  elder — who  am 
a  fellow-elder.  Though  an  apostle  (i;  i;  Matt. 
10-  2),  Peter  puts  himself  in  genuine  humility 
upon  an  equality  with  elders.    Never,  by  act 


68 


I.  PETER. 


[Ch.  V. 


Christ,  and  also  a  partaker  of  the  glory  that  shall  be 
revealed : 

2  Feed  the  flock  of  God  which  is  among  you,  taking 
the  oversight  thereof,  not  by  constraint,  but  willingly  ; 
not  lor  lilthy  lucre,  but  of  a  ready  mind  ; 


Christ,  who  am  also  a  partaker  of  the  glory  that 

2  shall  be  revealed :  Tend  the  flock  of  God  which  is 
anioug  yoii,  i  exercising  the  oversight,  not  of  con- 
straint, but  willingly,  2 according  to  the  will  oj  God; 

3  nor  yet  for  filthy  lucre,  but  of  a  ready  mind ;  neither 


1  Some  aoeieot  authorities  omit  exercising  the  oversight 2  Some  ancient  autliorities  omit  according  to  the  will  of  God. 


or  word,  does  he  show  that  he  considers  him- 
self superior  in  rank  to  other  preachers, 
whether  elders  or  apostles.  Witness  of  the 
sufferings  of  Christ— both  eye-witness  and 
preacher.  (Acts 5:32.)  He  had  seen  his  Mas- 
ter's entire  course  of  sutlering.  It  is  difficult 
to  believe  that  having  bitterly  repented  of  his 
denial,  he  did  not  see  the  crucifixion  itself, 
though  in  the  anguish  of  his  spirit  he  n.ay 
have  stood  afar  off.  This  is  the  sixth  time 
that  he  has  made  distinct  mention  of  his  Mas- 
ter's sufferings.  What  he  saw  he  preached. 
And  a.\so— who  am  also,  as  in  the  Revised 
Version.  It  is  an  emphatic  connection  of  the 
two  ideas  of  suffering  and  glory,  and  connec- 
tion of  the  two  is  a  favorite  thing  with  the 

apostles.     (*:  13;  2:  20;  1:  7;  Eom.8:  18.)     The  glOry 

that  shall  be  revealed.  Col.  3:4;  1  John 
3:  2.  The  glory  of  Christ  which  will  shine 
out  at  his  second  coming  and  onward  through 
eternity — shine  upon  his  people,  and  shine 
out  from  them,  is  meant.  Of  that  glory  of 
Christ  the  apostle  has  the  most  beautiful  as- 
surance that  he  is  even  now  a  sharer.  Equally 
strong  may  be,  and  ought  to  be,  the  convic- 
tion of  all  the  elect. 

2,  3.  Feed.  The  original  is  more  compre- 
hensive. It  includes  feeding,  watching  over, 
guiding,  protecting.  Tend  includes  all.  How 
affectionate  is  this  apostolic  echo  of  the  Lord's 
command  to  Peter  himself:  Feed  (tend)  my 
sheep.  (John  21:  16.)  The  elders  must  iustruct, 
comfort,  reprove,  guide,  the  several  churches, 
and  the  individual  members  of  which  they 
are  composed.  Flock.  See  on  2:  25.  Once 
straying  like  sheep,  thej'  need  even  now  the 
faithful  care  of  divinely  appointed  shepherds. 
Of  God.  How  penetrating  the  appeal  1  Can 
they  neglect  the  flock  which  belongs  to  God? 
Among  you — in  the  different  provinces  (i:  i) 
where  you  live.  The  elders  were  among  the 
Chri,stians  (ver.  i),  and  the  Christians  were 
among  the  elders.  Taking  the  oversight. 
The  original  word  is  akin  to  episcopos  trans- 
lated in  2:  25  bishop,  but  it  would  be  as  great 
an  error  to  translate  it  perform  the  duties  of 
a  bishop  as  was  committed  in  using  bishop  in 


2 :  25.  It  means  substantially  what  the  Com- 
mon Version  says.  It  is  taking  the  spiritual 
care  of  those  over  whom  they  are  placed,  and 
this  is  intended  by  the  apostle  as  an  explana- 
tion of  tending.  After  all,  it  is  doubtful 
whether  the  words  should  appear.  Tlie  Re- 
visers accept  the  Greek  as  the  correct  reading, 
and  translate  exercising  the  oversight,  yet  say 
in  the  margin  that  some  omit  the  words.  The 
Greek  is  rejected  by  Westcott  and  Hort.  The 
spirit  in  which  the  oversight  is  to  be  taken  is 
presented  with  rhetorical  fullness  in  a  three- 
fold antithetical  form  :  (a)  Not  bj' constraint, 
but  willingly;  (6)  Not  for  filthy  lucre,  but 
of  a  ready  mind;  (c)  Neither  as  being  lords 
over  God's  heritage,  but  as  being  ensamples  to 
the  flock.  Constraint— necessity.  They  are 
to  perform  their  duty  not  under  an  impulse 
from  without,  but  under  an  impulse  from 
within ;  their  service  must  be  rendered  icill- 
ingly,  heartily.  He  who  would  gladly  escape 
from  the  ministry  if  he  could  escape  without 
loss  of  reputation  or  bread,  is  but  a  minister 
in  mask.  Paul  indeed  says  (icor.  9:i6),  that 
necessity  is  laid  upon  him,  but  necessity  is 
not  used  in  the  same  sense  as  here.  He  was 
willingly  impelled  (ver.  n)  by  consciousness 
of  obligation.  It  was  an  inward,  not  an  out- 
ward, necessity.  Filthy  lucre — sordidly  (an 
adverb  in  the  original)  ;  that  is,  for  the  pur- 
pose of  making  money.  The  monej'^  made, 
would,  under  the  circumstances,  be  filthy 
lucre.  The  elders  had  the  right,  as  the  apos- 
tles had,  to  a  support  from  the  churches 
(icor.  9:  T-u),  but  they  were  not  to  make  even 
a  support  the  motive  for  entering  or  continu- 
ing in  the  ministry.  Constitutional  love  of 
gain,  habitual  "anxiety  to  save,"  is  a  disquali- 
fication for  the  Christian  ministry.  Compare 
1  Tim.  3:  3;  6:  5-10;  2  Tim.  4:  10,  and  re- 
member Judas  Iscariot.  It  is  equally  true 
that  a  spendthrift  cannot  be  a  "good  minis- 
ter" of  Christ.  Penuriousness  and  extrava- 
gance, though  like  two  oxen,  pulling  hard 
apart,  yet  draw  under  the  same  j'oke.  Of  a 
ready  minA— readily  (here,  also,  in  the 
Greek,  an  adverb,  corresponding  to  the  ad- 


Ch.  v.] 


I.  PETER. 


69 


3  Neither  as  being  lords  over   God's  heritage,   but 
being  ensamples  to  the  flock. 

4  And   when   the  chief  Shepherd   shall   appear,   ye 
shall  receive  a  crown  of  glory  that  fadeth  not  away. 


as  lording  it  over  the  charge  allotted  to  you,  but 

4  making   yourselves  ensamples  to  the  flock.     And 

when  the  chief  Shepherd  shall  be  mauitesied,  ye 


verb  above  named,  sordidty)  or,  better,  will- 
ingly. It  implies  cheerful  alacrity.  He  who 
works  in  the  ministry  sordidly,  will  soon  find 
the  filthy  lucre  a  clog.  Neither  as  being 
lords  over  God's— nei^/ter  as  lording  against 
or  over.  "God's"  is  an  insertion  by  the 
translators.  The  partici  pie  for  lording  is  com- 
bined  with  a  preposition,  the  meaning  of 
which  is  down,  down  upon.  The  combined 
words  express  intensity  of  action.  Lording 
down  upon  is  lording  against;  or  as  one  may 
say  in  good  English,  lording  over.  The  prep- 
osition causes  the  verb  to  express  greater 
arrogance  and  severity.  Heritage— Me  her- 
itages. The  article  points  them  out  as  well 
known  ;  they  are  the  churches  over  which 
the  elders  preside.  The  Greek  originally 
meant  lot,  portion,  what  is  conferred  as  inher- 
itance or  possession.      (Acts  26:  18;  Col.  I:  12.)      It  is 

the  Greek  word  from  which  clergy  (K\rip<K) 
was  derived,  and  therefore  some,  hastening  to 
give  the  word  a  meaning  which  it  never  had 
in  apostolic  times,  have  considered  the  apostle 
as  requiring  the  elders  not  to  lord  it  over 
the  clergy.  To  apply  the  word  to  national 
churches  is  an  equally  great  mistake,  for  a 
national  Christian  Church  is  a  body  of  which 
Peter  "  died  without  the  sight."  Being  en- 
samples— becoming  exnynples.  Their  in- 
fluence must  be  that  of  ?  pure  and  gentle  life. 
Flock.  As  this  answers  to  heritages,  it  may 
be  seen  that  the  latter  must  refer,  as  above,  to 
churches.  As  Dean  Howson  saj's  (Horce  Pe- 
trince),  "  Nothing  could  be  more  simple,  more 
lowly,  more  affectionate.  No  contrast  in  lit- 
erature is  more  striking  than  the  difference 
between  the  style  of  St.  Peter's  own  epistles, 
and  that  in  which  his  so-called  successors  have 
often  written.  Here  is  no  trace  of  any  con- 
sciousness of  a  divine  grant  of  supreme  juris- 
diction. If  the  plenitude  of  teaching  and  of 
ruling  were  vested  in  St.  Peter  and  his  suc- 
cessors, we  should  surely  find  the  assertion  of 
it  here.     But  we  do  not  find  it  here." 

This  exhortation  to  elders  seems  like  a  warn- 
ing prophecy  of  the  changes  which  were  to 
come.  The  sessions  of  a  Presbyterian  Church, 
consisting  of  the  pastor  and  ruling  elders,  is 


a  judicatory  for  the  exercise  of  government 
and  discipline.'  It  has  power  to  receive 
members  and  power  to  exclude. *  These  elders 
hold  office  through  life.  The  pt)wer  of  the 
people  has  been  lost,  however,  chiefly  through 
the  rise  of  Episcopacy.  Within  one  hundred 
years  after  the  apostles,  the  original  oneness 
of  bisht»pand  elder  began  to  disappear;  bishop 
came  to  be  applied  to  a  small  class  of  minis- 
ters, while  other  ministers  continued  to  be 
called  elders;  the  bishops  grew  in  ambition, 
dared  to  call  themselves  the  successors  of  the 
apostles,  arrogated  the  exclusive  right  to 
ordain,  and  claimed  that  the  Holy  Ghost 
would  not  be  given  through  any  other  fingers 
than  their  own.  Diocesan  power  became 
metropolitan  power,  metropolitan  power  be- 
came patriarchal  power,  and  patriarchal 
power  became  papal  power.  Bishops  deposed 
bishops.  Councils  came  into  vogue,  and,  be- 
coming the  tools  of  the  higher  clergy,  had  the 
arrogance  to  demand  of  the  churches  the 
acceptance  of  creeds  hammered  out  upon 
their  own  anvils.  It  is  not  surprising  that  in 
view  of  the  quarrels  and  lust  of  bishops  an 
ancient  idolater  said:  "Make  me  a  bishop, 
and  I  will  surely  become  a  Christian." 

Ecclesiastical  monarchy  still  prevails.  In 
the  papal  form  of  development  it  has  brought 
upon  itself  the  strongest  condemnation  by 
that  quintessence  of  all  arrogance — infalli- 
bility. Millions  of  human  souls  are  ground 
into  the  dust  by  being  denied  that  right  "of 
private  judgment  in  matters  of  religion  in 
opposition  to  authority,"  which,  as  the  Roman 
Catholic  Archbishop  Spalding  says,^  "is  the 
fatal  source  of  all  this  mischief  "—"American 
infidelity  and  indiflTerenoe." 

4.  This  verse  states  the  certainty  of  the 
blessed  result  which  will  accrue  to  the  elders, 
if  they  shall  obey  the  exhortation  just  given. 
The  reward  will  be  conferred  at  the  appearing 
of  the  chief  Shepherd,  Christ  himself,  called 
in  2:  25  the  Shepherd;  in  Heb.  13:  20  the  great 
Shepherd,  and  by  himself  (Johnio:  u)  the  good 
Shepherd.  Chief.  The  elders,  then,  are  shep- 
herds in  the  service  of  Christ.  But  Christ  is 
the  Shephefd  of  all  the  flock— that  is,  all  the 


i"The  Form  of  Government."    Book  1,  Chap.  5. 


*/ff.,  Book  1,  Chap.  9:  7. 


8"  Miscellanea,"  p.  383. 


70 


I.  PETER. 


[Ch.  V. 


5  Likewise,  ye  younger,  submit  yourselves  unto  the 
elder.  Yea,  all  of  you  be  subject  one  to  auother,  and 
be  clothed  witli  humility:  for  God  re^isteth  the  proud, 
and  giveth  grace  to  the  humble 


shall  receive  the  crown  of  glory  that  fadeth  not 
5  away.    >  Likewise,  ye  younger,  be  subject  unto  the 
elder.    Yea,  all  ol    you   gird   yourselves  with  hu- 
mility, to  serve  one  another:  lor  God  resisteth  the 


1  Or,  Likewise  .  .  .  elder ;  yea,  all  of  you  one  to  another.     Gird  yourselves  with  humility. 


elect.  Shall  appear — shall  be  manifested. 
It  refers  to  the  second  coming,  viewed  by 
Peter  in  his  con.sciousness  as  near,  tiiough, 
perhaps,  not  viewed  as  near  in  time.  See  on 
4:  7,  and  see  Col.  3:  4;  1  John  2:  28.  A 
crown — the  crown;  no  other  like  it.  Ve  shall 
receive  the  aniara?ithine  crown  of  glory,  is  the 
literal  rendering.  In  1 :  4  occurs  fadeth  not, 
the  original  of  which  is  akin  to  the  Greek 
used  here.  Whether  the  apostle  has  in  his 
eye  the  beautiful  conception  of  a  never-fading 
flower  (amaranth)  "is  very  doubtful"  (Lillie), 
but  Huther  otherwise.  'Crown.'  Probably 
Peter  has  in  mind  a  wreath  of  flowers;  nor 
is  it  improbable  that  he  thinks  of  those  in  the 
Grecian  games  on  whose  heads  such  a  wreath 
was  placed  in  token  of  victory.  Still,  as  we 
are  reminded,  such  flower-wreaths  were  used 
among  the  Jews.  Glory — the  bliss  of  heaven, 
the  chief  element  of  which  will  be  the  life  of 
God  poured  into  the  soul  through  Christ. 
This  figurative  method  of  representing  the 
rewards  of  the  future  is  one  which  the  New 
Testament  writers  freely  use.  See  1  Cor. 
9:  25,  an  incorruptible  crown;  2  Tim.  4 :  8,  a 
crown  of  righteousness;  James  1:  12,  the 
crown  of  life.  What  activity  and  what  pow- 
ers of  endurance  under  trial  should  ministers 
of  the  gospel  manifest! 

5.  Likewise.  Compare  the  use  of  this 
word  in  3:  1,  7.  It  implies  that,  as  the  writer 
had  an  exhortation  for  the  elders,  he  now 
has  one  'likewise,'  also,  for  the  younger. 
Younger — in  age,  not  in  office,  in  support  of 
which  latter  view  has  been  adduced  the  case 
of  the  young  men  who  buried  Ananias  and 
Sapphira.  (Acts5:6,  lo.)  But  who  are  the  eWe?-s.? 
The  elders  of  ver.  1? — that  is,  elders  in  oflSce? 
But  why  should  Peter  select  only  the  younger 
in  age  as  needing  an  exhortation  to  submit  to 
elders  in  office?  It  is  replied  that  the  younger 
would  be  more  inclined  to  have  their  own 
way.  Probably;  but  it  would  be  strange  if 
the  other  members,  the  middle-aged,  were 
wholly  su])erior  to  the  necessity  of  similar 
exhortation.  It  is  quite  in  accordance  with 
the  practice  of  the  New  Testament  writers  to 
use  the  same  word  twice  in  diff'erent  senses. 


even  though  the  words  may  stand  near  each 
other.  'Elder'  may  therefore  be  understood 
as  elder  in  age.  That  would  include  all  the 
other  members,  whether  in  or  out  of  office. 
It  is,  then,  an  exhortation  to  those  who  are 
younger  in  age  to  submit  to  those  who  are 
older  in  age.  Peter's  knowledge  of  human 
nature  should  be  noticed.  The  exhortation 
is  needed  now.  Deference  toward  the  older 
members  of  a  church  by  the  younger  is  a 
virtue  which  has  never  been  known  to  grow 
too  rank.  A  few  passages  may  aid  in  the  cul- 
tivation of  so  beautiful  a  trait  of  Cliristian 
character.  See  1  Kings  12  :  6-8;  Prov.  16:  31; 
20 :  29  ;  Job  32 :  7 ;  Lev.  19 :  32. 

Yea,  all.  The  apostle  here  speaks  more 
generally.  What  he  requires  of  the  younger 
in  their  relation  to  the  elder,  he  requires  of  aY^ 
in  relation  to  all — a  marvel  of  practical  the- 
ology. The  rich  must  submit  themselves  to 
the  poor,  not  less  than  the  poor  to  the  rich ; 
the  learned  to  the  ignorant,  as  well  as  the 
ignorant  to  the  learned ;  and  even  the  elder  to 
the  younger,  equally  with  the  younger  to  the 
elder.  See  Luke22:  24-'26.  "Contradictory 
and  absurd"  the  world  cries;  but  he  who  is 
"clothed  with  humility"  sees  the  reasonable- 
ness and  harmony  of  it  all.  Clothed.  The 
original,  found  nowhere  else  in  the  New 
Testament,  is  a  peculiar  word  ;  not  the  word 
which  the  Greeks  commonly  used  to  express 
the  simple  idea  of  being  clothed.  Some  think 
the  word  was  derived  from  the  name  of  a 
slave's  frock,  and  infer  its  peculiar  appro- 
priateness to  express  humility.  This  is  too 
artificial.  Others  give  it  a  meaning  almost 
the  opposite — ornaynent  yourselves.  The  word 
is  more  probably  derived  from  one  which  ex- 
presses that  by  means  of  which  a  garment  is 
fastened,  and  so,  according  to  some,  it  enjoins 
the  duty  of  being  girded\N\i\\  humilitj'.  The 
question  is  one  pertaining  only  to  the  shade  oi 
meaning  which  the  word  may  have  as  a  figu- 
rative one.  The  general  meaning  is  clear 
enough,  and  is  expressed  by  Bengcl  thus — 
"Pwi  on  and  wrap  yourselves  in,  so  that 
the  covering  of  humility  cannot  possibly  be 
stripped  from  you."     With  humility.    The 


Ch.  v.] 


I.  PETER. 


71 


6  Humble  yourselves  therefore  under  the  mighty 
hand  of  God,  that  be  may  exalt  you  iu  due  time: 

7  Casting  all  your  care  upon  film ;  for  he  careth  for 
you. 

8  Be  sober,  be  vigilant;  because  your  adversary  tbe 
devil,  as  a  roaring  lion,  walketh  about,  seeking  whom 
he  mav  devour: 


6  proud,  but  giveth  grace  to  the  humble.  Humble 
yourselves  therefore  under  tbe  mifjbty  handof  Ood, 

7  that  be  may  exalt  you  in  due  lime;  casting  all  your 

8  anxiety  upon  him,  because  he  careth  lor  you.  Be 
sober,  be  watchful:  your  adversary  the  devil,  as  a 
roiiring  lion,  walketh  about,  seeking  whom  he  may 


duty  is  also  enjoined  in  Eph.  4:2;  Phil.  2:3; 
Rom.  12: 16.  Often  had  Peter  learned  the  lesson 

fl-Oin  ll  is  Master.    (Matt.  ISl-l;  Maik  lO:  IS;  Johiii:^:  U-n.) 

As  so  often  before,  the  exhortation  is  supported 
hy  a  citation  from  the  Old  Testament— that  is, 
from  the  Septuagint  translation  of  Prov.  3  :  34. 
Compare  Luke  1:  51,  52.  The  passage  is  cited 
also  by  James.     (Jas.  4:  e. ) 

6.  Therefore — because  to  the  humble  grace 
is  given.  Under  the  mighty  hand  of  God. 
This  is  the  more  forcible,  because  enjoined 
upon  all  without  respect  to  position.  It  refers 
to  the  endurance  of  sufferings,  which  is  evi- 
dent from  ver.  7.  Thej'  must  bear  with 
humility  the  sufferings  which  God,  as  with  a 
mighty  hand,  lays  upon  them.  See  Deut. 
3  :  24.  Exaltation  to  spiritual  honor  is  most 
desirable,  and  that  they  must  consider  as  the 
end.  In  due  time — whenever  God  siiall  see 
fit  to  do  so.  It  may  occur  partly  in  this  life, 
but  it  will  certainly  occur  in  the  next  life. 
The  worlds  were  made  by  the  mighty  hand  of 
God,  and  are  held  in  his  might}'  hand,  but  in 
suffering  the  Christian  is  under  his  mighty 
hand. 

7.  All  your  care — anxious  care.  The  ori- 
ginal word  is  aicin  to  that  found  in  Matt.  6:  25, 
"  Take  wo  thought"  ;  thought,  when  the  Com- 
mon Version  was  made,  having  strictly  tlie 
meaning  of  anxiety,  or  solicitous  care. 
(Trench.)  They  were  to  throvv  off  upon  God 
all  their  burden  of  anxiet}'.  For  he  careth 
for  you.  The  Greek  does  not  have  such  re- 
lated words  as  appear  in  the  English,  care, 
careth,  but  for  rhetorical  emphasis  it  brings 
into  proximity  the  two  pronouns  rendered  re- 
spectively him  and  he,  thus— Casting  all  your 
care  upon  him,  for  to  him,  belongs  care  for 
you.  Compare  the  beautiful  exhortation  in 
Ps.  55:  22,  "Castthj'  burden  upon  the  Lord 
and  he  shall  sustain  thee,"  with  which, 
evidently,  Peter  was  familiar.  No  sweeter 
thought  has  yet  been  uttered  in  the  ear  of  these 
suffering  Christians. 

8.  The  requirement  to  throw  off  upon  God 
their  burden  of  solicitude  implies  no  grant  of 
carnal    security.      Be   sober — twice  before. 

10 


(i:i3i4:7.)    See  OH  the  formcr.    Be  vigilant — 

ivatch.  Notice  the  rapid  energy  of  the  style. 
He  hastens  from  the  former  to  the  latter  with- 
out stopping  to  use  a  connecting  particle  ;  and 
if  the  critics  must  be  followed,  or  rather  as 
the  best  manuscripts  ought  to  be  followed, 
because  must  be  expunged,  and  this  makes 
the  swiftness  and  energy  of  the  thought  still 
greater.  With  characteristic  power,  and  flash- 
ing as  if  in  heated  remembrance  of  his  own 
narrow  escape  (Luiie  n-.  31,32),  he  says — Be 
sober!  watch!  the  devil  seeks  you !  Your  ad- 
versary. An  antagonist  in  law  was  called 
an  '  adversary  '  (antidikos),  and  the  terra  was 
applied  in  a  general  sense  to  any  one  who  put 
himself  in  hostility  to  another.  The  Scrip- 
tures everywhere  recognize,  Christ  himself 
recognized,  the  existence  of  a  being,  who, 
though  once  in  possession  of  a  will  in  harmony 
with  God's,  is  now  hostile  to  the  Creator, 
especially  in  his  work  of  .«aving  men  through 
Christ;  and  this  is  the  being  to  whom  the 
apostle  refers.  The  devil.  It  points  out  the 
antagonist  by  a  well-known  name.  Satan  is 
of  Hebrew  origin.  (Jobi:6.)  Z)ia6o^i(.9  (devil) 
of  Greek  origin.  The  attempt  to  disprove  the 
personality  of  such  a  being  has  been  a  failure. 
Satan  would  have  been  better  pleased  had  the 
people  been  led  to  believe  the  attempt  success- 
ful. As  a  roaring  lion,  etc.  See  Gen.  49:9, 
where  Judah  is  called  a  lion's  whelp.  Christ 
is  called  a  Lion  (Rev.5:5),  but,  as  Augustine 
says,  cited  by  Huther,  ^^  Ch^-istus  leo  propter 
fortitndinem,  diabolus  propter  feritatem ;  ille 
leo  ad  vincendnyn,  iste  leo  adnocenduni.  (Christ 
is  a  lion  on  account  of  his  courage,  the  devil 
on  account  of  his  ferocity;  the  former  is  a 
lion  to  conquer,  the  latter  to  injure.)  '  Roar- 
ing,' which  is  frequently  referred  to  in  the 
Old  Testament  as  a  terrible  characteristic  of 
the  lion,  adds  power  to  the  description. 
Smiling,  however,  is  as  easy  for  the  devil  as 
roaring — an  adept  at  both,  and  whichever 
doing,  is  bent  on  evil.  Walketh  about — is 
walking;  his  custom.  He  was  walking  very 
near  where  Peter  himself  was  at  the  time 
of  his  fearf\il    sin.      He    is    continually    in 


72 


I.  PETER. 


[Ch.  V. 


9  Whom  resist  steadfast  in  the  faith,  Icnowing  that 
the  same  afflictions  are  accomplished  in  your  brethren 
that  are  in  the  world. 

10  But  the  (jod  of  all  grace,  who  hath  called  us  unto 
his  eternal  glory  by  Christ  Jesus,  after  that  ye  have 
suffered  a  while,  make  you  perfect, stablish,  strengthen, 
settle  you. 


9  devour:  whom  withstand  stedfast  in  lyour  faith, 
knowing  that  the  same  sufferings  are  2  accomplished 

10  in  your  s brethren  who  are  in  the  world.  And  the 
God  of  all  grace,  who  called  you  unto  hi.s  eternal 
glory  in  Christ,  after  that  ye  have  suffered  a  little 
while,  shall  himself  *  perfect,  stablish,  strengthen 


1  Or,  the 2  Gr.  bting  accomplished 3  Gr.  brotherhood 4  Or,  restore. 


motion.  He  is  above  the  necessity  of 
taking  rest,  which  is  not  contradictory  to 
Matt.  12:  43  ("When  the  unclean  spirit  is 
gone  out  of  a  man,  he  walketh  through  dry 
pUices,  seeking  rest");  for  these  words  do  not 
indicateceasingfrom  the  pursuit  of  victims,  but 
they  show  tlie  opposite — the  restlessness  of  a 
demon  when  cast  out  of  a  man.  Seeking 
whom — or,  possibly,  someone.  He  may  de- 
vour— or  sivallow  down.  The  figure  expresses 
ruin,  and  implies  ruin  of  body  and  soul.  Satan 
desired  to  have  Peter  himself.     (Luke  22: 31.) 

9.  As  in  ver.  8  the  apostle  guards  them 
against  the  indolence  which  might  result 
from  casting  their  care  upon  God,  so  now  he 
guards  them  against  the  danger  of  trusting  in 
the  activity  enjoined.  They  must  resist, 
but  they  must  resist  steadfast, _/?rm,  in  the 
faith.  No  resistance  of  the  devil  will  be  suc- 
cessful which  is  made  in  their  own  strength- 
still  anotlier  clear  echo  of  Peter's  experience. 
Christ  once  prayed  that  his  faith  might  not 
fail.  Here,  too,  the  case  of  Ananias  and  Sap- 
phira  is  solemnly  instructive.  It  was  this 
very  apostle,  who,  after  bitter  experience  of 
the  sinfulness  of  yielding  to  Satan,  and  after 
the  deepest  sorrow  for  doing  so,  faithfully  re- 
proved those  corrupt  members  of  the  Church 
in  Jerusalem.  "Ananias,  why  hath  Satan 
filled  thine  heart  to  lie  to  the  Holy  Ghost?" 
Fearful  illustrations  of  the  consequences  of 
not  resisting  the  evil  one!  (James  4:  7.)  When 
seeking  whom  he  may  devour  he  walks,  when 
resisted  he  flees:  the  spirit  is  the  same.  Peter 
sees  him  walking  about;  James  sees  him  flee- 
ing. Knowing.  Their  knowledge  of  the 
fact  will  lead  them  to  cultivate  the  habit  of 
considering  it.  The  same  afflictions  which 
they  are  suff'ering  are  accomplished  (con- 
tinuance of  action)  upon  their  brethren, 
their  6?'o^AerAoorf,  literallj'.  See  2:  17.  Con- 
sidering the  fact  of  the  suiferings  of  their 
brotherhood  in  the  world  will  be  one  means 
of  strengthening  their  faith,  and  of  qualify- 
ing them  to  resist.  What  suffering  believers 
have  been  able  to  do  and   to  bear,  may  be 


seen  in  Paul  and  his  companions  (2  cor. 4:  s-io; 
6:9,10),  and  even  in  many  of  the  Old  Cove- 
nant time.  For  the  latter,  see  Heb.  11.  Peter 
and  James  (4:  7),  as  well  as  Peter  and  Paul, 
are  in  harmony.  The  brotherhood  of  Chris- 
tians, viewed  as  a  general  fact,  is  a  precious 
one:  brotherhood  in  suffering  will  be  followed 
by  brotherhood  in  eternal  glory.  Tlie  third 
series  of  exhortations  is  ended. 

10,  11.  A  promise  and  a  doxology.  The 
Common  Version  gives  the  expression  of  a 
wish  rather  than  a  promise,  but  the  tense  of 
the  Greek  now  generally  adopted  is  the 
future :  ivill  make  j'ou  perfect,  will  establish, 
etc.  All  grace.  All  the  grace  which  is 
shown  toward  men  is  God's  grace;  or  it  may 
refer  to  variety  in  the  gifts  which  result  from 
grace.  Grace.  See  on  the  same  word  in  1: 
2.  Hath  called— should  be,  called.  They 
were  called  at  a  given  time  in  the  past — that 
is,  when  they  were  regenerated,  as  in  2:  9. 
Compare  2:  21.  Unto  his  eternal  glory. 
Notice  that  it  is  his  (God's)  glory  to  which 
they  were  called;  therefore  the  meaning  is, 
that  they  were  to  share  God's  glorj-.  The 
same  rich  thought  is  expressed  by  Paul  in  1 
Thess.  2:  12;  2  Thess.  2:  14.  They  share  it 
here,  but  the  fullness  of  the  gift  is  reserved 
for  the  future.  By  Jesus  Christ — in  Jesus 
Christ.  It  expresses  not  instrumentality,  but 
communion  with  Christ's  life — a  ftivorite  idea. 
Westcott  and  Hort  with  some  others  consider 
'Jesus'  as  not  supported  bj^  sufficient  manu- 
script authority.  After  that  ye  have  suf- 
fered a  while  (a  little  time).  The  perfecting, 
etc.,  is  indeed  carried  on  r«AiZe  they  are  suflTer- 
ing,  which  thought  has  been  elsewhere  ex- 
pressed, but  the  apostle  conceives  the  grand 
result  as  occurring  after  the  sufl^'erings.  But 
another  explanation  is  more  usually  given ; 
that  which  connects  the  suflFering  with  being 
called  unto  his  glory,  thus :  loho  called  its  unto 
his  eternal  glory,  after  we  have  suffered.  Suf- 
fering precedes  glory.  Make  you  perfect. 
The  Common  Version  takes  no  notice  of  an 
emphatic  pronoun;    hhnself  will   make  you 


Ch.  v.] 


I.  PETER. 


73 


11  To  him  be  glory  and  dominion  for  ever  and  ever. 
Amen. 

12  By  Silvanus,  a  faitliful  brother  unto  you,  as  I  sup- 
pose, I  have  written  brietly,  exliortiug,  and  testifyiug 
that  this  is  the  true  grace  of  God  wherein  ye  stand. 

13  Tlie  church  that  is  at  Babylon,  elected  together 
with  you,  saluteth  you ;  and  so  doth  Marcus  my  son. 


11  lyou.  To  him  be  the  dominion  ^  for  ever  and 
ever.     Amen. 

12  By  Silvanus,  'our  faithful  brother,  as  I  account 
Arm,  I  have  written  unto  you  briefly,  exhorting, 
and  testifying  that  this  is  the  true  grace  of  tied: 

13  stand  ye  fast  therein.  <Slie  tliat  is  in  Babylon, 
elect  together  with  yoa,  saluteth  you;   and  so  doik 


1  Many  ancient  authorities  add  settle 2  Gr.  unto  the  ages  o/ the  ages 3  Or.  the 4  That  Is,  The  church,  or  the  sister. 


perfect.  It  excludes  all  others.  'Perfect,'  will 
fully  fur7ush—t\\BX  is,  such  as  one  should  be, 
deficient  ii)  no  part.  (Robinson.)  See  Heb. 
13:  21.  Stablish— will  make  firm.  (2Thess. 
2:  17;  3:  3.)  It  is  the  Same  word  in  the  Greek 
as  is  found  in  Luke  22:  32:  "Strengthen  thy 
brethren."  How  his  Lord's  command  must 
have  imprinted  itself  uf^on  the  apostle's  heart! 
So  the  exhortation  given  to  Peter  is  by  Peter 
transformed  into  one  of  the  richest  of  promises. 
Settle  you — will  ground  you  upon  an  im- 
movable foundation.  The  original  word  is 
used  in  Matt.  7:  25,  "founded"  upon  a  rock, 
and  in  Eph.  3:  17,  "grounded,"  in  love. 
Here,  also,  Peter  flashes  onward  in  quick, 
sudden  strokes,  without  connecting  particles. 
The  Greek  for  'settle'  is  omitted  by  West- 
cott  and  Hort.  As  to  the  doxology,  see  on 
4:  11. 

12.  Silvanus — the  same,  probably,  as  is 
mentioned  in  Acts  by  tlie  name  of  Silas.  The 
Epistles  always  use  the  form  found  here.  It 
was  not  unusual  for  Jews  to  have  two  names. 
Saul  was  also  called  Paul.  Silas  was  prob- 
ablj-  the  Jewish  and  Silvanus  the  foreign 
name;  yet  it  need  not  be  supposed  that  he 
was  never  called  Silas  excei)t  in  Palestine  or 
by  Jews.  Silvanus  stood  high  among  early 
Christian  laborers.  He  is  classed  with  Paul, 
Barnabas,  and  Judas  Barsabas,  as  a  leading 
man  among  the  brethren.  (Act^is:-.'?.)  He  was 
appointed  to  one  of  the  most  important  serv- 
ices of  apostolic  times.  (Actsis:  i-si.)  He  was 
a  public  teacher.  (Actsi5:32.)  He  was  Paul's 
companion  on  his  second  missionary  tour. 
He  was  imprisoned  with  Paul  at  Philippi, 
where,  with  the  apostle,  he  poured  forth 
thanksgiving  to  God  in  songs  constructed 
probably  from  poetic  portions  of  the  Old 
Testament.  (Actsie:  i9-40.)  How  long  he  con- 
tinned  to  labor  with  Paul,  or  what  special 
object  brought  him  into  this  brief  connection 
with  Peter,  is  unknown.  Peter  writes  the 
Epistle  by  him — that  is,  ho  sends  by  him  the 
Epistle  which  he  him^^elf  wrote.  Have  writ- 
ten— ivrote.    The  Epistle  is  nearly  completed, 


and  the  apostle  conceives  it  as  finished.  See 
Crit.  Notes.  A  faithful  brother — the  faith- 
ful brother;  a  pleasant  testimonial.  Upon 
the  "sharp"  disagreement  of  Paul  and  Bar- 
nabas concerning  Mark,  Silas  was  preferred 
by  Paul  as  a  co-worker  instead  of  Mark,  who 
was  chosen  by  Barnabas.  (Acts  15 :  37-40.)  As 
Mark  was  closely  allied  with  Peter  (for  ex- 
atnple,  in  the  preparation  of  the  gospel  which 
bears  his  name),  it  would  not  have  been 
strange  had  Peter's  special  relation  with 
Mark  led  him  to  show  a  touch  of  unsanctified 
human  nature  toward  Silas;  hnt  Silas  is  the 
faithful  brother.  Some  connect  '  unto  you  ' 
with  write,  and  sonje  (the  Common  Version) 
with  faithful.  It  is  not  easy  to  decide  which 
the  apostle  intended.  But  See  Crit.  Note. 
As  I  suppose.  Too  weak,  or  if  this  transla- 
tion is  retained  it  must  not  be  considered  as 
showing  doubt.  The  apostle  says  he  thinks, 
he  considers,  he  accounts  (Revised  Version) 
the  brother  as  faithful  ;  and  this  is  a  judg- 
ment formed  upon  what  he  knows  of  his 
Christian  character.  Briefly.  He  could  have 
written  more,  for  his  heart  is  full  of  desire  for 
their  comfort  and  growth  under  sufferings. 
Exhorting  and  testifying.  See  Introduc- 
tion, II.  This  is  the  true  grace— not  the 
grace  of  which  he  has  been  writing,  but  that 
which  they  received  at  their  renewal.  'Grace' 
— divine  favor,  implying  always  that  those  to 
whom  it  is  shown  do  not  merit  it.  'True'— 
having  reality,  a  veritable  existence.  It  is 
not  intended  as  a  contrast  with  error  of  doc- 
trine. (Huther.)  It  has  been  supposed  that 
the  apostle  here  refers  to  Paul,  and  intends 
to  say  that  Paul's  preaching,  which  they 
are  supposed  to  have  heard,  was  true;  but 
there  is  nothing  to  ju.etify  that  view.  Wherein 
ye  stand.  Some  manuscripts  give  another 
form  of  the  verb,  which  several  critics  accept: 
in  itihich  stand. 

13.  The  church  that  is  .  .  .  you.  The 
English  reader  will  notice  that  these  words 
are  in  italics.  For  these  the  Greek  has  no 
corresponding  words.     The    Sinaitic    manu- 


74 


I.  PETER. 


[Ch.  V. 


14  Greet   ye  one  another  with    a  kiss  of  cliarity. 
Peace  be  with  you  all  that  are  in  Christ  Jesus.    Ameu. 


14  Mark  my  son.    Salute  one  another  with  a  kiss  of 
love. 
Peace  be  unto  you  all  that  are  in  Christ. 


script,  which  is  sit  least  one  of  the  oldest,  has 
the  Greek  word  for  'church'  after  Bubj'lon, 
but  the  manuscripts  in  general  have  no  noun 
whatever.  Literal  rendering:  The  co-elect  in 
Babylon  saluteth  you.  The  two  principal 
views  are:  1.  That  Peter's  wife  is  meant 
(1  Cor.  9:5);  2.  A  Christian  church.  The 
former  view  seems  unentitled  to  acceptance, 
since  it  is  ditficult  to  see  how  it  could  be  nec- 
essary to  add  in  Babylon.  It  would  seem  to 
be  enough  to  say,  the  co-elect  saluteth  you. 
But  it  would  have  been  very  natural  to  add 
the  name  of  the  place,  if  a  church  were 
meant.  Notice  the  correspondence  between 
co-elect  here  and  elect  in  1 :  2.  The  considera- 
tion by  itself,  however,  is  by  no  means  deci- 
sive. Babylon.  Most  Roman  Catholic  ex- 
positors insist  that  Roni,e  is  meant.  But  if 
Rome  is  meant,  'Babylon'  is  used  figura- 
tively; yet  in  this  very  simple,  unimaginative 
close  of  the  Epistle,  such  a  figurative  (sym- 
bolic) form  of  expression  would  have  been 
contrary  to  the  way  in  which  the  human 
mind  usually  works.  Not  Babylon  in  Egypt 
can  be  meant,  for  tiiat  was  scarcely  more  than 
a  military  post.  Babylon  in  Cbaldea  was 
still  sufficiently  large  to  be  a  place  of  some 
importance,  and  it  is  known  to  have  been  a 
place  of  residence  for  Jews.  It  is  true  that 
according  to  Josephus,  many  of  the  Jews 
had  been  driven  away,  but  there  is  no  reason 
to  suppose  that  there  were  none  remaining. 
That  is  probably  the  Babylon  to  which  Peter 
refers.  It  is  singular  that  Roman  Catholics 
should  incline  to  apply  to  Rome  the  name  of 
such  a  city  as  Babylon,  but  it  is  intended  to 
help  a  theory  which  greatly  needs  all  possible 
support.  Marcus— son  of  a  Mary  who  lived 
in  Jerusalem  (Acts  12: 12),  and  into  whose  house 
Peter  went  after    his  release    from    prison ; 

John    Mark  (Act3l2:12;  15:37)  ;     JoAn  (Acts  13 :  5,  13).; 

Mark.  (Acts  is:  39.)  J-ohn  was  his  Jewish,  and 
Mark  his  Roman  name.  Mark  was  a  cousin 
to  Barnabas  (Coi. 4:io),  which  may  have  influ- 
enced the  latter's  choice.  (Acts  15: 37.)  His  re- 
luctance to  accompany  Paul  on  one  of  the 
apostle's  missionary  journeys  was  a  fault 
(Acts  13:13),  but  Paul's  magnanimous  reference 
to  him  (2  Tim.  4:11)  is  Worthy  of  special  note. 


He  was  with  Paul  in  Rome  when  the  latter 
was  a  prisoner.  (Coi.  4: 10 ;  Philemon  24.)  He  was 
doubtless  the  writer  of  the  gospel  which  bears 
his  name.  My  son— spiritually ;  probably 
converted  by  Peter's  means. 
14.  Greet — salute.     A  kiss  of  charity — 

of  love.  A  holy  kiss.  (Rom.  I6:  I6;  1  Cor.  16:  20;  2 
Cor.  13:12;  IThess.  5:26.)       This   sigH    WaS    not   tO   be 

given  them  as  from  Peter,  but  Peter  exhorts 
that  they  give  it  to  one  another,  and,  as 
Meyer  suggests  on  1  Cor.  16:  20,  they  prob- 
ably gave  it  immediately  after  reading  the 
Epistle.  This  was  not  merely  a  form  of  salu- 
tation; it  was  a  method  of  expressing  their 
Christian  love,  and  "was,  specifically,  a  rec- 
ognition or  ratification  of  one  another's  Chris- 
tian character.  The  kiss,  as  a  token  of  love 
or  friendship  or  respect,  was  as  common  in 
Oriental  countries  as  shaking  hands  is  in 
Europe  and  the  United  States.  Esau  kissed 
his  father  (Gen.  27: 27) ;  Laban  his  sister's  son 
(Gen.  29: 13) ;  the  woman  who  was  a  sinner  ki.<sed 
the  Saviour,  applying  the  token  to  the  feet  as 
expressive  of  her  humility;  Simon  violated 
custom  in  not  kissing  Jesus  (Luke  7:  45, 
'Thou  gavest  me  no  kiss')."  The  Epistle 
concludes  with  the  expression  of  desire  that 
peace  may  be  with  them.  All  that  are  in 
Christ  Jesus — all  that  are  in  communion 
with  him,  all  who  have  become  sharers  in  his 
spiritual  life.  'Jesus'  and  Amen  have  little 
sanction  from  manuscripts. 

CRITICAL  NOTE.— CHAPTER  Y. 
The  objection  to  connecting  vixlv  (you)  with 
eypa^a  (wrote)  is  that  the  former  is  brought  in 
so  early,  standing  between  Aii  "XiXovavov  [by 
Silvanus)  and  toO  wio-toO  ahtK^ov  (the  faithful 
brother).  Translated  in  the  order  of  the 
Greek :  By  Silvanus  to  you  the  faithful 
brother^  as  I  suppose^  briefly  I  wrote.  But 
the  objection  seems  greatly  weakened,  if  not 
wholly  removed,  by  comparing  the  arrange- 
ment with  a  similar  one  in  Gal.  6:  11:  "iSere 
TrjjAiicois  vixlv  ypaii-iiatTiv  iypa\\ia  (ye  See  hoio  large  to 
you  a  letter  I  wrote).  Here  it  is  evident  that 
vii.iv  (you)  must  be  connected  with  eypailia 
(ivrote).  Such,  therefore,  may  be  the  con- 
nection in  the  verse  before  us. 


INTRODUCTION  TO  THE  SECOND  EPISTLE  OF  PETER. 


I.    WAS  PETER  THE  WRITER? 


It  would  be  an  error  to  affirm  that  the  Epistle  to  the  Hebrews,  if  not  written  by  Paul, 
was  forged,  for  it  does  not  profess  to  have  been  written  by  him.  But  the  Epistle  which 
goes  under  the  name  of  "The  Second  Epistle  of  Peter"  must  have  been  forged  if  not 
written  by  Peter.  The  question  before  us  is  therefore  one  of  great  importance.  As  is  the 
case  with  all  the  other  epistles,  the  sources  of  evidence  are  either  external  or  internal. 

I.  External.  This  is  not  very  strong.  The  Epistle  has  been  accepted  since  A.  D. 
363  as  belonging  to  the  Canon  of  Scripture.  The  decision  to  receive  it  was  made  by  the 
Council  of  Laodicea.  But  this  is  not  evidence  that  Peter  wrote  it.  Quotations  from  the 
Epistle  in  the  earliest  Christian  writings  would  afford  strong  evidence  in  its  favor,  but  it  is 
affirmed  that  no  quotations  can  be  found.  "  The  Epistle  is  not  quoted,"  says  Farrar,  "  and 
is  not  certainly  referred  to  by  a  single  writer  in  the  first  or  second  century.  Neither  Poly- 
carp,  nor  Ignatius,  nor  Barnabas,  nor  Clement  of  Rome,  nor  Justin  Martyr,  nor  Theophilus 
of  Antioch,  nor  Iren^eus,  nor  Tertullian,  nor  Cyprian  can  be  proved  to  allude  to  it.  .  .  . 
During  the  first  two  centuries  the  only  traces  of  it,  if  traces  they  can  be  called,  are  to  be 
found  in  the  Pastor  of  Hermas,  and  in  a  recently  discovered  passage  of  Melito  of  Sardis  ; 
but  even  these  are  of  so  distant  and  general  a  nature  that  it  is  impossible  to  determine 
whether  we  should  regard  them  as  reminiscences  of  the  language  of  the  Epistle,  or 
accidental  approximations  to  it. "  ("  Early  Da5'S  of  Christianity. ")  On  the  other  hand, 
in  works  of  most  of  the  above-named  writers,  several  of  whom,  because  following  first 
after  the  apostles  are  called  Apostolic  Fathers,  Dietlein  thinks  he  has  discovered  many 
allusions.     Not  a  few,  however,  besides  Farrar,  think  that  Dietlein  is  entirely  mistaken. 

A  serious  difficulty  ("  entirely  new  and  very  formidable,"  "  Early  Christianity  ")  arises 
from  resemblance  to  the  writings  of  Josephus.  In  "The  Expositor"  for  1882,  an 
English  periodical,  the  authorship  of  our  Epistle  is  discussed  in  three  articles  by  Rev. 
Edwin  A.  Abbott,  D.  D.  In  the  first  article  is  considered  the  question,  "  Had  the  author 
read  Josephus  ?  "  in  the  second,  "  Had  the  author  read  St.  Jude?"  in  the  third,  "Was 
the  author  St.  Peter  ?  "  The  nature  of  the  question  at  issue  in  the  first  article  is  expressed 
by  Dr.  Abbott  as  follows  :  "  If  it  could  be  shown  that  the  author  had  borrqwed  from  some 
work  of  which  the  date  is  known  to  be  late — e.  g.,  the  "Antiquities"  of  Josephus,  pub- 
lished in  A.  D.  93,  the  date  of  the  Epistle  would  then  be  determined  to  be  after  93  A.  D., 
and  the  author  of  the  Epistle  would  be  known  to  be  not  St.  Peter. "  Dr.  Abbott  attempts 
to  prove  that  the  author  of  the  Epistle  had  read  the  "Antiquities  "  of  Josephus.  If  his 
attempt  has  been  successful,  it  is  certain  that  the  Epistle  was  not  written  by  Peter,  for 
Peter  died  many  years  before  Josephus  wrote  his  "Antiquities."  That  the  author  of  our 
Epistle  imitated  Josephus,  not  Josephus  the  author  of  the  Epistle,  appears  clear  to  Dr. 
Abbott  for  the  following  reasons  :  "  It  exhibits,  1.  A  very  large  number  of  similar  words 

75 


76        INTEODUCTION  TO  THE  SECOND  EPISTLE  OF  PETER. 

and  i)hrases  in  the  two  authors  ;  2.  All  the  phrases  and  words  od  which  stress  has  been 
laid  above  are  words  and  phrases  rare  or  non-existent  in  the  New  Testament  and  LXX, 
and  therefore  completely  out  of  the  author's  natural  sphere  ;  3.  The  groups  of  similarities 
between  the  Epistle  and  the  'Antiquities'  are  found  in  just  those  portions  of  the  latter 
which  our  author  would  be  likely  to  have  studied  ;  4.  Besides  parallelism  of  thought  in 
the  two  passages  selected  above  to  exhibit  the  parallelism  of  language,  we  find  two  others 
in  which  our  author  agrees  with  Josephus  in  diverging  from,  or  at  all  events  adding  to, 
the  Bible  narrative."  These  considerations,  which  are  given  at  the  close  of  Dr.  Abbott's 
article,  are  illustrated  by  previous  citations  from  the  two  writers.  An  examination  of  Dr. 
Abbott's  "Discovery"  would  be  out  of  place  in  the  present  work,  but  the  writer  may 
take  the  liberty  of  saying  that  it  is  by  no  means  certain  that  the  author  of  our  Epistle 
borrowed  from  Josephus.  The  arguments  against  that  view  are  so  weighty  that  the  people 
of  God  need  not  feel  called  upon  to  consider  the  Epistle  as  the  work  of  some  other  than 
the  Apostle  Peter.  He  feels  constrained  to  add  that  Dr.  Abbott's  third  article,^  "Was 
the  author  St.  Peter?  "  is  so  extravagant  in  its  representation  of  the  style  of  the  Epistle 
as  to  amount  to  a  caricature.  It  were  possible  so  to  translate  almost  any  paragraph  of  the 
Bible  as  to  justify  the  application  of  "  vulgar  pomposity  "  and  "verbose  pedantry  "  to 
the  original.  "He  leadeth  me  beside  the  gentle  liquidities "  (Ps.  23:  2),  is  scarcely  an 
adequate  illustration  of  the  unfairness  and  absurdity  of  many  of  Dr.  Abbott's  renderings 
of  the  Epistle  of  Peter.  We  give  one  instance,  and  to  those  who  desire  to  pursue  the 
subject  farther,  we  suggest  the  reading  of  Farrar's  article  in  "The  Expositor"  of  the 
same  year,  in  which  he  makes  an  examination  of  Dr.  Abbott's  third  article.  The  Common 
Version  (2  :  22)  is — The  dog  is  turned  to  his  own  vomit  again ;  and,  the  sow  that  was  washed 
to  her  wallowing  in  the  mire.  Dr.  Abbott  translates  (?),  "  The  dog  having  returned  to  his 
own  evacuation,  and  the  sow  having  bathed  to  her  wallowance."  A  more  judicial  treat- 
ment of  the  entire  question  is  desirable.  The  spirit  of  the  mere  advocate  is  not  favorable 
to  ascertaining  truth. 

Such  are  some  of  the  difficulties  drawn  from  external  sources.  As  in  the  case  of  one 
or  two  other  books  of  the  New  Testament,  this  Epistle  was  longer  in  coming  into  general 
acceptance.  To  this  ftict  there  is  a  favorable  side,  for  it  shows  that  Christians  of  early 
times  were  not  disposed  to  receive  in  haste  every  book  which  might  profess  to  be  inspired. 
It  may  be  added  that  the  Epistle  is  received  by  a  large  number  of  modern  scholars  even 
in  Germany,  though  in  part,  perhaps  chiefly,  on  internal  grounds.  Even  Farrar,  though 
deeming  the  difficulty  arising  from  the  similarities  between  the  Epistle  and  Josephus  as 
"very  formidable,"  does  not  reject  it. 

But  something  of  a  more  favorable  kind  concerning  even  external  evidence  remains  to 
be  said.  1.  In  the  works  which  have  come  from  one  of  the  greatest  of  the  Fathers, 
Augustine,  bishop  from  A.  D.  395,  is  "a  list  of  the  books  of  the  New  Testament  exactly 
agreeing  with  our  present  Canon."  (Westcott,  "  On  the  Canon  of  the  New  Testament") 
2.  Jerome,  A.  D.  390,  has  a  Catalogue  in  which  occurs  the  Second  Epistle  of  Peter,  and 
the  doubts  which  some  had  relative  to  the  authenticity  of  the  Epistle  were  not  shared  by 
that  well-informed  Father.  3.  Receding  from  this  date  toward  the  apostolic  age,  we  find 
a  Catalogue  of  all  our  present  books  in  the  works  of  Gregory  Nazianzen,  A.  D.  328-389. 
4.  Eusebius,  A.  D.  270-340,  was  one  of  the  celebrated  Christian  men  of  early  times.    He 

'  [In  Prof  Salmon's  "  Introduction  to  the  Books  of  the  New  Testament  "  the  reader  will  find  a  satisfactory 
answer  to  the  argument  of  Dr.  Abbott  against  the  genuineness  of  the  Second  Epistle  of  Peter. — A.  H.] 


INTRODUCTION  TO  THE  SECOND  EPISTLE  OF  PETER.        77 

was  a  voluminous  writer,  a  liistorian,  and  it  is  through  him  tliat  we  obtain  knowledge  ot* 
the  opinions  of  many  who  lived  before  him.  From  his  works  it  is  clear  that  he  was 
acquainted  with  the  Second  Epistle  of  Peter,  and  that,  because  it  appeared  useful  to 
many,  it  was  generally  read.  Yet  it  must  be  admitted  that  while  he  did  not  reject  it  as 
spurious,  Eusebius  was  not  prepared  to  admit  it  to  an  equal  footing  with  the  books  which 
are  now  received.  5.  Origen,  in  Eusebius.  This  Father  was  born  in  iVlexandria,  Egyjjt, 
A.  D.  185,  and  died  at  Tyre,  A.  D.  254.  In  the  Greek  text  of  his  writings  are  no  quota- 
tions from  Second  Peter,  but  in  the  Latin  translation  by  Rufinus  are  many— e.  g.,  1  :  i. 
"  Peter,"  he  says,  "  has  left  behind  one  Epistle  generally  acknowledged  ;  perhaps  also  a 
second,  for  it  is  a  disputed  question."  In  the  Latin  Homily  on  Joshua  7  is  the  following  : 
"  Peter,  moreover,  sounds  loudly  on  the  twofold  trumpet  of  his  Epistles. "  It  is  clear  that 
Origen  did  not  reject  our  Epistle  as  spurious  ;  he  only  held  its  genuineness  as  not  entirely 
settled.  Too  much  dependence,  however,  must  not  be  placed  on  the  Latin  translation. 
6.  Firmilian,  A.  D.  256,  Bishop  of  Cesarea,  in  Cappadocia,  speaks  in  a  letter  to  Cyprian 
of  Paul  and  Peter  as  condemning  heretics  in  the  epistles  ;  but  as  First  Peter  makes  no 
allusion  to  heretics,  it  may  be  inferred  that  he  alludes  to  Second  Peter.  7.  Clement  of 
Alexandria,  A.  D.  165-220,  gave,  according  to  Eusebius,  "explanations  of  all  the  Canon- 
ical Scriptures  without  omitting  the  disputed  books."  (Westcott.)  One  of  the  disputed 
books  was  Second  Peter.  By  some  this  testimony  is  thought  to  be  slightly  weakened  by 
a  remark  of  Cassiodorus,  but  by  others  not  at  all.  8.  Tertullian,  born  in  the  last  of  the 
second  century,  and  Cyprian,  converted  to  Christianity  A.  D.  246,  make  no  allusion  to  it. 
9.  Justin  Martyr,  A.  D.  138,  and  Irenasus,  who  died  about  A.  D.  202,  are  believed  by 
some  to  make  unmistakable  allusions  to  our  Epistle ;  but  by  others,  as  seen  above,  the 
references  are  not  deemed  certain. 

II.  Internal.  As  already  remarked,  the  Epistle  is  Peter's,  or  it  is  a  forgery.  That  it 
is  not  a  forgery  may  be  safely  concluded  from  the  following  considerations:  1.  Its 
general  tone.  Though  some  of  its  views  are  peculiar,  yet  the  entire  Epistle  is  in  harmony 
with  other  Epistles  known,  on  abundant  historical  evidence,  to  be  authentic.  In  this 
respect  the  writer  has  made  no  slip  by  which  one  might  be  led  to  suspect  forgery.  But 
it  is  also  positively  spiritual,  devout,  and  trustful.  It  contains  nothing  puerile,  nothing 
feeble,  which  is  far  more  than  can  be  said  of  most  of  the  writings  which  immediately 
followed  the  apostolic  age.  It  has  been  confidently  affirmed  that  not  one  of  the  Apostolic 
Fathers  could  have  produced  a  writing  evincing  such  intellectual  ability  and  such  elevated 
spirituality.  It  must,  therefore,  have  been  written  before  their  time — i.  e  ,  in  the  apostolic 
age  itself.  2.  Tlie  writer  is  confiilent  that  he  shall  soon  die.  Yet  it  is  possible  that  one 
might  deliberately  allow  one's  self  to  forge  even  in  the  face  of  approaching  death  ;  for 
many  a  man  has  died  with  a  lie  on  his  lips,  but  in  such  cases  that  particular  sin  has  been 
in  accordance  with  the  entire  life.  It  is  morally  impossible  that  an  Epistle  which  is 
throughout  unexceptionable  in  morality  and  piety,  should  have  been  written  by  one 
who.se  approach  to  death  was  marked  by  one  of  the  boldest  falsehoods  ever  told.  3.  The 
writer  professes  to  have  been  with  Christ  at  the  Transfiguration,  which  was  one  of  the 
falsehoods  told,  if  he  was  not  with  him.  But  the  difficulty  of  supposing  it  to  be  a  false- 
hood is  expressed  above.  4.  In  ver.  1  the  writer  distinctly  avows  himself  to  be  Simon 
Peter,  a  servant  and  an  apo.stle  of  Jesus  Christ,  and  the  objection  to  calling  this  a  falsehood 
is  also  to  be  seen  above.  The  supposition  that  the  Epistle  is  a  forgery  is  too  nearly  absurd 
to  allow  its  acceptance.  Then  it  was  written  by  Peter.  Some  writers  have  laid  much 
stress  upon  the  fact  that  the  Epistle  is,  in  style  and  spirit,  very  unlike  the  First ;  but, 


78        INTRODUCTION  TO  THE  SECOND  EPISTLE  OF  PETER. 

though  the  differences  in  these  respects  are  indeed  striking,  they  are  not  more  so  than 
is  to  be  seen  in  the  writings  of  many  an  author,  even  when  the  writings  were  composed 
with  no  longer  interval  of  time  than  is  supposed  to  have  existed  between  these  two 
Epistles.  This  objection,  without  others  of  more  weight,  may  well  be  offset  by  the 
striking  resemblances. 

II.    PLAN  AND  OBJECT. 

The  Epistle  consists  of  two  parts,  and  each  part  of  two  sections.  In  section  first 
(1  :  1-11)  of  part  first,  after  the  address,  the  readers  are  reminded  of  the  gifts  conferred 
upon  them  by  divine  power  ;  are  exhorted  to  bring  forth  certain  specified  virtues,  and  to 
be  earnest  in  securing  the  salvation  to  which  God  has  elected  them  ;  they  are  assured 
that  on  that  condition  they  shall  not  fail  of  entering  into  the  kingdom  of  Christ.  In 
section  second  (12-21),  the  writer  gives  the  reason  which  prompted  him  to  write,  and 
assures  the  readers  that  what  he  has  taught  relative  to  the  Second  Coming  of  Christ  is 
true.  In  section  first  (2  :  1-22)  of  part  second  are  described  certain  false  teachers,  liber- 
tinists,  licentious  men,  and  their  overthrow  and  punishment  are  foretold.  In  section 
second  (3  :  1-10),  the  writer  describes  the  scoffers  who  deny  the  Second  Coming  of  Christ, 
and  accuses  them  of  willful  ignorance  relative  to  the  origin  and  the  destruction  of  the 
world,  and  assures  the  readers  that  the  coming  of  the  Lord  will  certainly  occur.  He 
closes  with  an  exhortation  based  upon  these  facts,  alludes  to  Paul  and  his  Epistles,  and 
again  exhorts  to  steadfastness. 

III.    IS  THE  EPISTLE  IN  PART  A  COPY  OF  JUDE'S  EPISTLE? 

A  comparison  of  the  two  Epistles  shows  some  remarkable  resemblances.  Compare 
1  :  5  with  Jude  3  ;  2  :  1  with  Jude  4  ;  2  :  4  with  Jude  6  ;  2  :  6-10  with  Jude  7  ;  2  :  10  with 
Jude  8  ;  2:11  with  Jude  9  ;  2  :  12  with  Jude  10.  The  resemblance  of  these  passages  is 
so  striking,  that  many  have  affirmed  intentional  copying,  though  with  some  changes ;  as 
condensation,  expansion,  more  simplicity  or  less.  Resemblances  granted,  the  question  is  : 
Which  Epistle  was  written  first?  As  in  the  past,  so,  doubtless,  in  the  future,  there  will 
be  no  oneness  upon  the  point.  The  view  that  Peter  wrote  first  seems  on  the  whole  to  be 
the  more  probable.  The  resemblances  and  the  differences  constitute  an  interesting  literary 
question  ;  but  they  have  little  significance  as  related  to  the  authenticity  of  either  epistle, 
and  none  as  related  to  our  spiritual  life.  See  on  the  same  subject,  III.,  Introduction  to 
the  Epistle  of  Jude. 

IV.    WHEN  WRITTEN,  AND  WHERE  ? 

There  are  no  means  of  deciding.  Possibly  it  was  written  from  Rome ;  for,  as  there 
can  be  no  doubt  that  Peter  suffered  martyrdom  there,  he  probably  went  to  Rome  after  he 
wrote  the  First. 


THE  SECOND  EPISTLE  OF  PETER. 


CHAPTER  I. 


s 


IMON   Peter,  a  servant   and   an   apostle  of  Jesus 
Christ,  to  them  that  have  obtained  like  precious 


1      1  Simon  Peter,  a  2 servant  and  apostle  of  Jesus 
Christ  to  them  that  have  obtained  » a  like  precious 


1  Many  ancieut  autborities  read  Symeon 2  Gr.  bondservanl 3  Gr.  an  equally  preeiout. 


Ch.  1:1,2.  Introduction.  The  Introduc- 
tion gives  the  inscription,  the  character  of  the 
persons  addressed,  and  the  salutation.  Simon 
— Sytncon,  or  Simeon.  Simon  is  the  Greek 
form,  and  Symeon  the  Hebrew  form.  Even 
the  Hebrew  name  had  some  variations.  See 
Gen.  29:  33  (Simeon);  1  Ciiron.  4:  20 
(Shimon.)  Simeon  is  used  in  Acts  13:  1  by 
the  historian,  and  in  Acts  15:  14  by  James  in 
his  speech  before  the  assembly  in  Jerusalem. 
Simon  is  the  form  generally  used.  It  is  un- 
certain which  is  here  the  true  reading,  Simon 
or  Symeon.  The  name  was  n(jt  uncommon 
among  Romans  and  was  verj'  common  among 
Jews.  It  means  hearing.  The  application  of 
the  name  to  a  child  implied,  at  least  some- 
times, that  God  had  heard.  (Gen.  29: 33.)  The 
man  who,  in  the  temple,  took  up  the  infant 
Jesus  in  his  arms,  and,  blessing  God,  uttered 
the  singularly  rich  prophecy  concerning  the 
object  of  the  child's  advent,  bore  the  name 
Simeon.  (Luke  2:  25.)  The  New  Testament 
mentions,  also,  among  others,  Simon  the 
"  Canaanite,"  ^  one  of  the  twelve  apostles, 
Simon  of  Cyrene,  Simon  the  leper,  Simon 
Magus,  Simon  the  tanner,  Simon  the  father 
of  Judas  Iscariot.  Peter.  Sec  on  1  Pet.  1 : 
1.  Simon,  who  is  called  Peter,  is  found  in 
Matt.  10:  2.  It  has  been  suggested  that  the 
apostle  here  uses  both  names  in  conscious 
reference  to  his  earlier  state,  and  that  into 
which  he  is  supposed  to  have  come  afterward. 
The  suggestion  is  not  without  a  basis  of  possi- 
bility, but  the  probability  of  such  a  reference 
is  slender.  For  some  account  of  the  apostle's 
life,  and  for  a  brief  characterization,  see  "I. 
Introduction  to  the  First  Epistle."  A  servant 
and  an  apostle.  In  the  First  Epi-stle  the  offi- 
cial designation  is  briefer,  "an  apostle."  In 
Jude,  also,  it  is  briefer,  but  there  it  is  "serv- 
ant."     Paul   sometimes  designated    himself 


in  the  longer  form  (Rom.  1 :  1 ;  tuus  \  -.  1),  and  some- 
times in   the  shorter.      (l  Cor.  l:  l;  2Cor.  l:  l;  Cal.  l: 

1, etc.)  Neither  James  nor  Jude  says  "apos- 
tle"; each  says  "servant."  Here  "servant" 
(bondservant)  is  not  used  merely  in  the  sense 
in  which  it  may  be  applied  to  Christians  in 
general ;  it  is  doubtle^^s  an  official  use  of  the 
term,  indicatingthatthe  writer  regards  himself 
as  a  servant  in  niinisteral  labor,  while  "apos- 
tle "  is  the  narrower  term,  expressing  not  only 
the  form  of  ministerial  labor  peculiar  to  the 
twelve,  but  also  the  authority  peculiar  to 
them.  Farrar("  Early  Days  of  Christianity  ") 
translates  "slave,"  which  is  scarcely  a  just 
representation  of  the  Greek.  See  upon  this 
question  the  last  part  of  the  notes  on  1  Peter 
2:  18.  Peter's  acknowledgment  of  himself 
as  a  servant  of  Christ,  was  an  acknowledg- 
ment that  Christ  had  the  right  to  direct  him 
in  all  his  ministerial  life;  and  it  was  precisely 
that  right  in  which  the  apostle  gloried.  Like 
Peter,  ministers  of  all  times  should  wait  for 
Christ's  "orders,"  not  for  man's,  and  when 
the  orders  come  should  obey  with  promptness 
and  alacrity.  "An  apostle";  one  sent  away, 
and  while  the  word  was  applied  in  this  gen- 
eral sense  to  tiie  twelve,  it  had  the  special 
meaning  implied  in  their  peculiar  official  posi- 
tion in  distinction  from  that  of  all  other  min- 
isters. Peter  has  been  called  the  first  pope; 
he  never  calls  himself  pope.  See  further  on 
1  Pet.  1:  1,  and  also  on  6:  1,  on  the  nature 
of  the  apostleship.  Jesus  Christ — as  in  1 
Pet.  1 :  1.  Paul  usually  said  the  same,  though 
in  most  cases,  according  to  the  approved 
reading,^  he  put  "Christ"  first,  which  fact 
has  special  significance.  "Jesus"  is  the 
Greek  form,  while  Joshua  is  the  Hebrew 
form.  Joshua  is  a  shorter  form  of  Jehoshua 
(helj)  of  Jehovah,  Saviouj-).  The  Greek  form 
is  used  for  Joshua  in   Heb.   4:  8.     ("For  if 


1  The  wrong  spelling.  The  apostle  here  meant  was 
not  a  Canaanite,  for,  as  Dr.  Schaff  reminds  us  ("Com- 
panion to  Greek  Testament  and  Knglish  Version "), 
"None  of  the  apostles  belonged  to  the  race  of  Caaaan- 


ites."    Simon  the  Cananean  is  correct.    See  Matt.  10: 
4.    Revised  Version. 

*  Concerning    different    readings    of  Greek  maiu- 
ecripts,  see  remarks  on  1  Pet.  1 :  8. 

79 


80 


II.  PETER. 


[Ch.  L 


faith  with  us  through  the  righteousness  of  God  aud 
our  Saviour  Jesus  Christ: 

2  Grace  aud  peace  be  multiplied  unto  you  through 
the  knowledge  of  God,  aud  of  Jesus  our  Lord, 


faith  with  us  in  the  righteousness  of  'our  God  and 

2  the  Saviour  Jesus  Christ:  Grace  to  you  aud  peace  be 

multiplied  in  the  knowledge  of  God  and  of  Jesus 


1  Or,  our  God  and  Saviour. 


Jesus  had  given  them  rest.")  "Jesus"  was 
a  common  Jewish  name,  but  was  given  to  the 
first  born  son  of  the  virgin  Mary  for  the 
special  reason  that  he  was  to  save  his  people 
fromtheirsins.  (Matt,  i: 'ii.)  "Christ,"  anointed. 
It  is  used  by  the  New  Testament  writers  to 
designate  the  Being  who  was  believed  by  the 
Jews  of  Old  Testament  times  as  appointed 
to  come  (Matt.  11:3),  God's  Anointed.  It  is 
equivalent  to  Messiah.  "We  have  found 
the  Messias,  which  is,  being  interpreted,  the 
Christ."  (John  1:41.)  To  them  that  have  ob' 
taiiied,  etc.  This  is  one  of  the  cases,  so  com- 
mon in  the  Greek,  of  a  short  method  of  ex- 
pression. Given  fully  :  to  them  that  have  ob- 
tained faith  equally  precious  with  that  which 
we  have  obtained.  "Them"  and  "us"  must 
not  be  referred  to  Gentiles  and  Jews;  the 
former  refers  to  all  who  are  described,  whether 
Jews  or  Gentiles,  and  the  latter  to  Peter  him- 
self, or  to  the  apostles  as  a  class.  Faith — not 
Christianity  as  external,  but  that  faith  which 
Christianity  inspires.  Peter  writes,  not  merely 
to  the  Christians  of  Asia  Minor,  as  in  his 
First  Epistle,  but  to  all  Christians  then  living; 
and  indeed,  according  to  the  intention  of  the 
Holy  Spirit,  to  all  the  saints  of  all  the  ages 
that  were  to  follow.  Comprehensive  benevo- 
lence in  a  forger!  As  to  the  word  "Gen- 
eral" in  the  title  of  the  Authorized  Version, 
see  on  the  same  word  in  the  title  of  the 
First  Epistle,  first  paragraph  of  the  notes. 
Precious.  See  1  Pet.  1 :  18,  19  (precious 
blood.)  Here  we  have  through  the  right- 
eousness, etc.  Precious  also  is  this  faith  as 
the  foundation  of  Christian  character,  as  in- 
vesting the  present  life  with  something  of  the 
power  of  the  future  life,  and  as  giving  the 
possessor  ability  to  appropriate  the  future  life 
as  one  of  unending  bliss.  Like — as  precious 
in  kind  as  that  of  Peter  and  the  other  apos- 
tles. Whether  it  is  equally  strong  in  all 
Christians  is  a  question  not  touched.  Have 
obtained — literally,  obtained  by  lot.  See 
Luke  1 :  9;  John  19:  24.  The  faith  was  "ob- 
tained"; it  came  from  a  source  external  to 
themselves.  In  no  sense  did  thej'^  originate 
it;  personal  merit,  then,  is  not  to  be  thought 


of.  The  righteousness,  etc.— not,  as  Fron- 
miiller,  "  an  attribute  of  God,"  not  "  the  per- 
sonal righteousness  of  believers"  viewed  as 
God's  because  given  by  him,  but  the  entire 
scheme  of  the  gospel  as  an  exhibition  of 
divine  righteousness  and  mercy.  Here  is  the 
germ    of  the   doctrine  so  much  enforced  by 

Paul     in     Romans.        (l:  17;  3:  21,22,  K;  *:  ISandelse- 

where.)    See  also  Galatians,  and  Crit.  Notes. 

"Through,"  either  in  or  by  means  of.  The 
Greek  preposition  means  primarily  in,  but 
in  the  New  Testament  often  expresses  instru- 
mentality. The  righteousness  is  the  medium 
orsource  of  faith.  Of  God  and  our  Saviour 
Jesus  Christ — o?  our  God,  etc.  The  question 
is,  whether  "God  and  Saviour"  are  both  to 
be  connected  with  "Jesus  Christ" — that  is, 
whether  Jesus  Christ  is  here  called  God  as 
well  as  Saviour;  or  whether  two  distinct  per- 
sons are  meant,  God  the  Father  and  Jesus 
Christ.  In  ver.  2  an  evident  distinction  is 
made :  of  God,  and  of  Jesus  our  Lord.  See 
ver.  11,  "our  Lord  and  Saviour  Jesus  Christ," 
where  the  arrangement  of  the  Greek  is  the 
same  as  here,  but,  which  is  a  very  important 
difference,  Lord  (Kiipiot)  is  used  instead  of  God 
(9eds).  See  also  2:  20,  "of  the  Lord  and 
Saviour  Jesus  Christ"  ;  3:  18,  "of  our  Lord 
and  Saviour  Jesus  Christ."  In  Titus  2:  13, 
"of  the  great  God  and  our  Saviour  Jesus 
Christ."  Nowhere,  unless  here,  does  Peter 
apply  directly  to  Jesus  Christ  the  word  God, 
which  is  a  strong,  perhaps  decisive,  consider- 
ation that  he  does  not  so  apply  it  here.  See 
Crit.  Notes. 

2.  Grace  ...  unto  you.  See  on  1  Peter 
1:2.  Though  (iw)  the  knowledge.  Peter 
makes  free  use  of  this  word  knowledge  (i;  3,5, 
8;  2:20;  3:  18),  but  ncvcr  in  the  sensc  in  which 
it  was  used  by  the  false  philosophy  which 
soon  attempted  to  force  its  way  into  the 
churches.  The  kindred  verb  was  used  by 
Christ  in  his  memorable  prayer.  (John  n:  3-) 
Knowledge  of  God,  in  Scriptural  use,  is  not 
mere  speculative  knowledge:  it  pertains  to  the 
heart  quite  as  much  as  to  the  intellect;  it  im- 
plies knowledge  of  Jesus  our  Lord.  A  very 
few  who,  in  consequence  of  having  no  written 


Ch.  I] 


II.  PETER. 


81 


3  According  as  his  divine  power  hath  given  unto  us 
all  things  that  perlain  unto  life  and  godliness,  through 
the  knowledge  of  him  that  hath  called  us  to  glory  aud 
virtue : 


3  our  Lord ;  seeing  that  his  divine  power  hath  granted 
unto  us  all  things  that  pertain  unto  lil'e  and  godli- 
ress  through  the  knowledge  ol  hiiu  tiiat  called  us 

4  I  by  his  own  glory  and  virtue;   whereby  he  hath 


1  Some  ancieDt  authorities  read  through  glory  and  virtue. 


revelation,  were  ignorantof  Christ,  m&y  have 
attained,  nevertheless,  to  some  knowledge  of 
God,  but  such  knowledge  of  God  as  it  is  possi- 
ble for  men  to  attain,  is  impossible  if  Christ  is 
not  known.  Professing  to  know  God,  and  at 
tlie  same  time  rejecting  Christ,  is  proof  of 
great  and  culpable  ignorance  — ignorance 
which  comes  more  from  disease  of  the  heart 
than  fr.om  weakness  of  the  head.  Peter  uses 
two  words,  both  of  which  are  represented  in 
the  English  by  knowledge  {i-nlyviaa<.%2ir\(\yvit<Tt<!). 
The  former  occurs  in  ver.  2,  3,  8;  2:  20;  the 
latter  in  ver.  5,6;  3:  18.  The  context  of 
these  verses  makes  it  very  improbable  that 
tlie  writer  used  the  words  in  different 
senses,  though  the  former  may  in  itself  in- 
clude the  idea  of  acknowledging  in  addition 
to  the  idea  of  knowledge,  which  is  the  exclu- 
sive meaning  of  the  latter.  It  may  sometimes 
be  used  in  a  stronger  sense,  fidl  knowledge. 
Knowledge  (  yvwo-u)  is  a  term  which  was  much 
used  in  Alexandria  and  elsewhere.  Gnosti- 
cism (the  word  is  akin  to  that  used  by  Peter) 
was  one  of  the  most  dangerous  errors  of 
ancient  times.  It  was  a  foolish  kind  of  wis- 
doni.  Possibly  Peter  had  the  germ  of  the 
error  in  his  eye.  The  "agnosticism"  of  the 
present  is  remarkable  for  being  neither  foolish 
nor  wise,  since  it  knows  nothing  at  all. 

Part  I.   Section  First. 

Ch.  1  :  3-11.  The  superscription  and  salu- 
tation being  ended,  the  Epistle  proper  begins. 
This  section  divides  itself  thus:  1.  What  has 
been  done  for  them  ;  2.  What  they  themselves 
ought  to  do.  The  latter  is  hortatory;  the 
former  is  the  doctrinal  foundation.  The 
method  is  this :  As  God  has  done  given  things 
for  them  for  a  given  end,  they  are  earnestly 
to  strive  for  given  Christian  traits.  The  sec- 
ond verse  is  closed  by  some  with  a  period, 
and  by  some  with  a  colon.  The  connection 
of  ver.  3  with  that  verse  is  not  so  close  as  a 
comma  indicates. 

3.  According  as — inasmuch  as.  The  sense 
is,  persuaded,  or  knowing  that.  In  the  origi- 
nal, all  tilings  is  made  emphatic  by  being 
l)ut  next  after  the  conjunction :  Inasmuch  as 


all  things  have  been  given.  It  is  difficult  to 
see  what  Peter  could  have  intended  in  the  all 
things,  unless  it  were  the  promises.  (Vcr. *.) 
These,  through  application  to  the  heart  by  the 
H0I3'  tSpirit,  would  promote  both  life  and 
godliness.  That  pertain — and  therefore  sub- 
serve. Life — spiritual  life,  the  result  of  being 
begotten  by  the  God  and  Father  of  our  Lord 
Jesus  Ciirist.  (tPet.  iiu.)  It  implies  blessed- 
ness, but  that  is  not  the  principal  thing  meant. 
The  difference  between  their  former  state  of 
death  and  their  present  state  of  life  is  more 
than  can  be  told.  When  men  lose  their 
prejudice  against  '"theology,"  and  speak  as 
educators,  as  men  of  business,  as  employers 
or  employed,  they  have  no  difficulty  in  feel- 
ing that  men  are  depraved,  which  is  what  the 
Scriptures  mean  by  being  dead.  Conscious- 
ness of  depravity,  however,  is  not  generally 
as  marked  as  consciousness  of  life.  Keason : 
Depravity  ever  tends  to  diminish  self  knowl- 
edge, while  life  ever  tends  to  increase  it. 
Hence,  one  may  come  to  have  little  of  that' 
unhappiness  which  is  the  natural  fruit  of  sin  ; 
while  another  cannot  but  be  conscious  of  the 
blessedness  which  is  the  fruit  of  life.  Godli- 
ness—a righteous  state  of  heart  toward  God, 
but  manifesting  itself  in  holy  activity.  This 
is  imparted  righteousness.  As  to  the  distinc- 
tion between  imparted  and  imputed  righteous- 
ness, see  note  on  ver.  1.  Of  him — of  God,  as 
in  1  Pet.  1:  15;  2:  9.  The  call  came  indeed 
"through"  the  Holy  Spirit,  on  the  ground  of 
Christ's  mediatorial  work,  but  it  came  from 
God.  The  New  Testament  writers  never  be- 
come weary  of  referring  the  change  which 
had  been  wrought  upon  the  souls  of  their 
readers  to  the  call  of  God.  They  give  no 
prominence  to  the  activity  of  man  in  conver- 
sion, except  as  the  result  of  divine,  effectual 
calling.  To  glory  and  virtue.  Revised  Ver- 
sion :  by  his  oum  glory  arid  virtue.  (Westcott 
and  Hort :  Sta  Sofij?  koI  apeT^s,  through  glory 
and  virtue;  but  they  put  in  the  margin,  ISia 
fioffj  Koi  aperj)',  by  his  ov)n  glory  and  virtue.) 
Which  is  the  true  reading  is  uncertain.  By 
"glory"  may  be  meant  liis  glorious  nature, 
and  by  "virtue"  his  "superiority  revealed  in 


82 


II.  PETER. 


[Ch.  I. 


4  Whereby  are  given  unto  us  exceeding  great  and 
precious  promises;  that  by  these  ye  might  be  partakers 


granted  unto  us  his  precious  and  exceeding  great 
promises ;  that  through  these  ye  may  become  par- 


the  work  of  salvation."  "See  Acts  2:  11 
(the  wonderful  works  of  God)." — Cremer. 
The  glory  and  virtue  were  the  means  by 
which  they  were  called — means,  because  they 
were  used  in  eflecting  their  regeneration.  It 
is  impossible  to  conceive  how  the  apostle  could 
have  mure  strongly  represented  God  as  the 
source  of  all  which  the  readers  have  above 
what  they  had  by  nature.  But  he  has  yet 
more  to  say  (ver.  4)  as  preparatory  to  the  ex- 
hortation of  ver.  5-11. 

'  Virtue^  ("ApeTij)  is  a  word  of  much  histori- 
cal interest,  the  New  Testament  use  being 
very  unlike  that  which  prevailed  in  Greek 
literature.  Intense  worldliness  and  Pagan 
viciousness  are  to  be  seen  in  its  derivation. 
It  is  traceable  to  Ares  ("Apij?),  Mars,  son  of 
Jupiter,  and  Juno,  god  of  war.  Hence,  it 
was  applied  to  war  itself  Some  trace  it  to  the 
word  signifying  m«n  (iviip),  and  it  is  certain 
that  manliness  or  bravery  in  war  was  the 
principal  idea  which  it  expressed.  The  Latin 
equivalent,  virtus,  was  used  by  the  Romans 
in  the  same  way.  As  Trench  says  ("Study 
of  "Words  "  )  :  "  It  is  as  if  for  them  all  virtues 
were  included  in  warlike  courage  alone."  As 
the  same  writer  also  reminds  us,  the  Italians 
of  to-day  "degrade  the  word  virtuoso,  or  the 
virtuous,  to  signify  one  accomplished  in  paint- 
ing, music,  and  sculpture,  such  things  as  are 
the  ornamental  fringe  of  a  nation's  life,  but 
can  never  be  made,  without  loss  of  all  manli- 
ness of  character,  its  main  texture  and  woof, 
not  to  say  that  excellence  in  these  fine  arts 
has  been  in  too  many  cases  divorced  from  all 
true  virtue  and  worth."  Christianity  took 
the  word  'virtue'  (aper^)  out  from  the  ignoble 
uses  to  which  it  had  been  consecrated,  and 
made  it  the  watchword  of  Godlike  excellence. 
The  application  of  the  word  to  God  is  very 
unusual,  and  has  led  to  severe  stricture  of  the 
Epistle  (as  not  Peter's)  by  Dr.  Edwin  A. 
Abbott.  See  the  "Introduction,  I.,  Was 
Peter  the  Writer?"  But  the  same  word  in 
the  plural  is  applied  to  God  in  the  First 
Epistle  2:  9  ("shew  forth  the  praises — virtues 
— of  him"),  and  not,  as  Farrar  ("Early 
Days")  says  it  is,  "in  a  very  different  sense." 
The  sense  seems  to  be  essentially  the  same 
here  as  there. 

4.  Whereby — by  which — that  is,  by  which 


glory  and  power.  Are  given — he  hath  given 
(^granted  as   a  gift)  ;    him   that   called    us 

(ver.  n) — still  referring  the  readers  to  the  divine 
source  of  all.  Exceeding  great — literally, 
the  greatest  and  precious,  according  to  the 
Textus  Receptus.  But  the  manuscripts  difler. 
Wescott  and  Hort,  interchanging  the  adjec- 
tives say,  precious  and  exceeding  great.  So 
the  Revised  Version.  Promises  whic^i  are  so 
great  cannot  be  of  little  value.  The  prom- 
ises of  God  to  the  elect  are  resolvable  into  two 
classes:  the  one  pertains  to  the  coming  of  a 
Saviour  ;  tiie  other,  to  the  coming  of  the  Holy 
Spirit.  The  latter  is  the  complement  of  the 
former.  It  would  not  have  been  in  accord- 
ance with  the  boundless  sweep  of  the  divine 
benevolence  to  give  the  one  and  withhold  the 
other.  Neither  class  alone  would  have  had 
any  practical  preciousness;  but  conjoined,  the 
two  classes  of  promises  are  of  infinite  value  : 
for  they  have  as  their  object  the  glory  of  the 
Father  and  of  the  Son  and  of  the  Holy  Spirit, 
in  making  men  partakers  of  the  divine  nature. 
For  the  first  promise  of  the  first  class,  see  Gen. 
3:  15.  See  in  many  of  the  Psalms,  in  Isaiah, 
Jeremiah,  Daniel,  Joel,  Micah,  etc.,  promises 
of  each  class  so  great  and  precious  as  to  have 
awakened  the  intensest  interest  of  prophets 
and  angels.  (i  let.  i:  10-12.)  Us— both  Peter 
and  those  to  whom  he  is  writing.  That — the 
end  for  which  the  promises  were  given;  for 
these  refers  to  projnises,  not,  as  some  say,  to 
glory  and  virtue.  The  contents  of  the  prom- 
ises, applied  to  their  hearts,  had  already  made 
them  so  far  like  God  that  they  are  justly 
called  God's  children.  In  so  far  as  they  are 
the  children  of  God,  they  have  already  be- 
come partakers  of  the  divine  nature.  But 
the  change  is  not  complete.  The  efiect  of  the 
promises  will  not  be  fully  realized  till  the 
next  life.  Might  be — may  become.  Partak- 
ing of  the  divine  nature  implies  no  loss  of 
their  own  individuality,  no  absorption  of  their 
personality  in  the  personality  of  God.  They 
partake  of  God's  nature  while  retaining 
their  own  nature.  Thej'  lose  their  own  nature 
viewed  as  depravity,  but  viewed  as  organic 
and  constitutional  their  nature  cannot  be  ab- 
sorbed into  the  nature  of  God.  In  regenera- 
tion God's  spiritual  life,  not  his  essence,  is 
communicated  to  the  soul.    In  that  sense  they 


Ch.  I.] 


II.  PETER. 


83 


of  the  divine  nature,  having  escaped  the  corruption 
that  is  ill  tlie  world  througli  lust. 

5  And  besides  this,  giving  all  diligence,  add  to  yuiir 
faith  virtue;  and  to  virtue,  knowledge; 


takers  of  'the  divine  nature,  having  escaped  from 

5  the  corruption  tliat  is  in  the  world  by  lust.  Vea, 
and  lor  tliis  very  cause  adding  on  your  part  all  dili- 
gence,  in   your   faith   supply    virtue;    aud   in  your 

6  virtue  knowledge;  aud  in  yuur  knowledge  -teuiper- 


1  Or,  a '2  Or,  self-control. 


become  sharers  of  God's  nature,  and  only  in 
that  sense  can  they  be  said  to  have  a  new  na- 
ture. See  Heb.  12:  10  ("partakers  of  his 
holiness");  1  John  3:  2  ("shall  be  like 
him");  and  compare  John  1:  12,  13;  1  Pet.  1: 
23.  May  become  implies  growth,  but  might 
be  expresses  (which  the  apostle  does  not  mean 
to  express)  a  sudden,  instantaneous,  and  com- 
pleted participation.  Having  escaped— a 
strong  representation,  having  escaped  from. 
It  hints  their  activity,  but  makes  prominent 
the  result  of  God's  interposition— a  wonderful 
deliverance,  since  that  from  which  they  were 
delivered  was  so  terrible.  The  corruption. 
It  describes  the  moral  filth  of  the  world  with- 
out Christianity.  (2 :  12, 19.)  Paul  uses  the  same 
word  in  Rom.  8:  21  ("bondage  of  corrup- 
tion"), contrasting  it  with  the  glorious  liberty 
of  the  children  of  God,  and  in  Gal.  6:  8 
("sli^ll  of  the  flesh  reap  corruption").  The 
fearful  immorality  which,  with  few  excep- 
tions, characterized  the  social  life  of  Greece 
and  Rome,  the  highest  state  as  well  as  the 
lowest,  and  which  has  equally  marked  non- 
Christian  society  in  all  lands  and  all  times, 
fully  justifies  the  apostolic  application  of  the 
term  'corruption.'  The  vileness  of  man  left 
traces  of  itself  in  durable  form  on  the  walls 
of  dwellings  and  in  bronze  castings,  the  detail 
of  which  would  be  indecorous  to  relate;  and 
in  proportion  as  society,  after  being  purified 
by  Christianity,  has  withdrawn  from  the  puri- 
fying influence,  it  has  relapsed  into  similar 
pollution.  The  world's  corruption,  which  is 
founded  in  lust,  expresses  the  meaning. 

5-7.  What  God  has  done  for  them  should 
lead  them  to  the  manifestation  of  appropriate 
Christian  traits.  The  contrast,  on  the  one 
hand,  between  divine  power,  life,  and  godli- 
ness, knowledge  of  God,  divine  calling,  glory 
and  virtue,  precious  and  exceeding  great 
promises,  sharing  the  divine  nature;  and,  on 
'the  other  hand,  the  corruption,  which,  origi- 
nating in  lust,  pervades  the  world,  is  a  strong 
ground  of  appeal.  And  besides  this— but 
for  this  very  reason  also.  The  connection  is 
with  'according  as'  in  ver.  3,  thus:  Inasmuch 


as,  or,  as  explained  above,  knowhig  that,  all 
things  have  been  given  to  us  by  his  divine 
power,  etc.— /or  this  very  reason  manifest  the 
Christian  virtues  which  I  am  about  to  enu- 
merate. If  Paul  was  the  first  Christian  logi- 
cian of  the  apo^tolic  time,  certainly  Puter  was 
the  second.  Paul  reasoned  more,  but  Peter, 
when  he  reasoned,  reasoned  as  divinely  as 
Paul.  In  ver.  3  and  4  we  have  premises 
which  are  laid  in  God's  power,  glory,  and 
promise,  and  here  in  ver.  5-7  are  practical 
conclusions,  under  the  popular  form  of  ex- 
hortation, which  flow  from  the  premises  with 
conclusiveness,  not  inferior  to  that  which 
marks  any  section  of  Paul's  great  Epistle  to 
the  Romans.  Giving  all  diligence— ea^Ai6- 
iting  on  your  part  earnestness.  The  apostle 
has  told  them  in  ver.  3,  4  what  God  has 
given  them,  and  now  he  tells  them  what  they 
ought  to  do.  Add.  From  this  word  the 
pulpit  has  drawn  material  for  its  rhetoric, 
but  the  idea  of  arithmetical  addition  is  not 
Peter's.  Furnish  or  yninister,  or  sjipply  (Re- 
vised Version),  probably  expresses  the  sense. 
See  ver.  11,  where  for  "shall  be  ministered" 
{shall  be  supplied.  Revised  Version)  is  the 
same  Greek  word;  2  Cor.  9:  10,  ministereth 
(supplieth,  Revised  Version);  Gal.  3:  5,  min- 
istereth {supplieth,  Revised  Version).  The 
preposition  in  (iv)  is  not,  strange  to  say,  trans- 
lated at  all  in  the  Common  Version,  for  to  was 
not  intended  as  a  rendering  of  the  Greek 
preposition.  But  in  is  the  onlj'  translation 
which  the  word  here  admits.  Thus  the  apos- 
tle says,  in  your  faith  minister  (or  supply) 
virtue.  You  have  faith;  see  that  it  be  such 
as  to  include  virtue,  leading  to  it  and  em- 
bracing it.  By  virtut  may  be  meant  some- 
thing more  specific  than  moral  excellence,  as 
fortitude,  energy,  vigor  (in  the  Cliristian  life, 
and  therefore  a  Christian  virtue).  Cremer 
gives  it  the  more  general  meaning.  And 
to  {in)  virtue  {supply)  iinowledge.  For 
the  meaning  of  'knowledge,'  as  used  in  ver. 
2,  3,  see  on  ver.  2.  While  not  excluding  the 
ideas  there  expressed,  it  mjiy  here  be  used 
more  distinctly  of  the  practical  understand- 


84 


II.  PETER. 


[Ch.  I. 


6  And  to  knowledge,  temperance;  and  to  temper- 
ance, patience ;  and  to  patience,  godliness ; 

7  And  to  gudliuess,  brotherly  kindness ;  and  to  broth- 
erly kinilness,  charity. 

S  For  if  these  things  be  in  you,  and  abound,  they 
make  you  that  ye  shall  neither  be  barren  nor  unfruillul 
in  the  knowledge  of  our  Lord  Jesus  Christ. 


ance;  and  in  your  i  temperance  ^ patience;  and  in 

7  your  ^patience   godliness;    and  in    your   godliness 
ii  brotherly  kindness;  and  in  yowr  3 brotherly  kind- 

8  ness    love.     For   if  these   things    are   yours    and 
abound,  they  make  you  to  be  not  idle  nor  unfruitful 


1  Or,  ^e^f■control 2  Or,  stead/aatneas 3  6r.  loveo/the  brethren. 


ing  which  is  so  necessary  to  the  successful 
accomplishment  of  the  ends  of  tiieir  new  life. 
They  must  not  be  satisfied  with  virtue.  In 
it  should  be  supplied  knowledge.  Without 
knowledge  their  virtue  miglit  be  erratic. 
And  to  (in)  knowledge  (supp/y)  temper- 
ance. You  have  knowledge;  let  it  be  such 
as  to  include  temperance.  By  'temperance'  is 
meant  self-control  in  ail  respects,  tiiough  witli 
special  reference  to  the  passions.  See  Acts 
24:  25;  Gal.  5:  23.  And  to  (in)  temperance 
(supply)  patience — patience  under  trials, 
whether  of  cares  or  of  persecutions — a  virtue 
often  enjoined  in  the  First  Epistle.  And  to 
{in)  patience  {siipply)  godliness— i.  e., 
right  disposition  toward  God. 

7.  And  to  (in)  godliness  {supply)  bro- 
therly kindness.  Let  your  godliness  be 
such  as  to  lead  to  and  so  include  brotherly 
kindness.  The  Greek  is  the  same  as  in  1  Pet. 
1:22  ("love  of  the  brethren"');  3:  8  ("love 
as  brethren  ").  Eight  disposition  toward  God 
(godliness)  implies  love  toward  Christian 
brethren,  though  it  is  equally  true  that  love. 
Christian  love,  toward  the  disciples  of  Christ 
implies  right  disposition  toward  God.  See  1 
John  4:  20;  2:  9;  3:  11,  14,  17;  4:  11.  And 
to  (in)  brotherly  kindness  (supply)  charity 
{love).  The  latter  is  tlie  more  comprehensive, 
all  mankind  being  its  object,  (i  Tress.  3: 12;  cai. 
6:10.)  One  of  the  few  infelicitous  renderings 
by  the  Revised  Version  is  this  final  clause  of 
the  series :  in  your  love  of  the  brethren  love. 
Twice  they  use  the  same  English  word  love 
where  the  Greek  usesVlifferent  words:  brotherly 
love  or  kindness  (ii>i\aSe\(i>ia.)  and  love  (ayamiv). 
To  the  Greek  reader  of  the  Epistle,  there 
could  have  been  nothing  so  "intolerable"  as 
the  Revised  Version  gives  us.  The  American 
Committee  would  have  preferred  brotherly 
kindness,  and  in  some  American  editions  this 
rendering  is  substitued.  The  sense  of  this 
clause  may  be  expressed  like  that  of  the 
others:  as  you  have  love  for  the  brethren,  let 
it  be  such  as  to  lead  to  universal  love.  If  it 
is  such  as  it  ought  to  be,  it  will  produce  love 


for  all  mankind.  It  should  be  noticed,  then, 
that  these  virtues  are  organically  related. 
The  relation  is  somewhat  of  a  causal  nature — 
that  is,  faith  may  cause  virtue,  and  virtue 
may  cause  knovdedge — not,  strictly,  originat- 
ing, but  causing  a  more  abundant  fruitage  of 
what  had  already  been  originated. 

8.  For  points  to  the  reason  why  they  should 
minister  in  their  faith  such  virtues:  they  will 
attain  to  much  knowledge  of  Christ.  So  the 
Spirit  leads  back  the  apostle  to  the  very  posi- 
tion which  he  took  in  ver.  2.  There  he  wishes 
them  knowledge;  here  he  assures  them  that 
having  the  virtues  they  will  have  the  knowl- 
edge. Such  knowledge  as  Peter  means  is 
heart  knowledge  quite  as  much  as  head  knowl- 
edge, and  therefore  the  knowledge  and  the 
virtues  may  not  alwaj's  be  easily  distinguished. 
Which  precedes,  it  is  difficult  to  say.  God's 
working  is  not  limited  to  a  given  order. 
Know  God  and  his  Son  Jesus  Christ,  and 
Christian  graces  will  thrive;  cultivate  Ciiris- 
tian  graces,  and  knowledge  of  God  will  in- 
crease. These  things — the  virtues  of  ver.  .5-7. 
Be  in  you — are  (really)  yours.  Abound — 
an  expressive  word  in  the  Greek — literall}',  to 
do,  or,  be  more  (than  enough j.  Not  dwarfs, 
but  amply  developed  and  ever  developing 
must  all  these  virtues  be,  if  the  result  men- 
tioned in  the  latter  part  of  the  verse  is  to  be 
attained.  If  does  not  imply  doubt.  No  Avord 
for  'if  is  used  in  the  original.  These  things 
being  in  you  and  abounding  is  the  literal  ren- 
dering. 'Barren— idle  or  slothful.  They 
make.  According  to  Lillie  the  idea  is,  ren- 
der, constitute,  you,  establish  your  character 
as,  not  idle,  not  unfruitful  in  (as  to)  the  true 
knowledge  of  our  Lord  Jesus  Christ.  A  bet- 
ter view  is  that  which,  making  in  (eU)  equiva- 
lent to  into,  represents  the  knowledge  as  the 
aim  toward  an  ever  greater  measure  of  which 
they  are  continually  to  advance.  They  ren- 
der you  neither  slothful  nor  unfruitful  into 
the  knowledge — that  is,  in  advancing  in  the 
knowledge  of.  Yet,  as  hinted  above,  this 
does  not  imply  that  in  no  degree  is  practicing 


Ch.  L] 


II.  PETER. 


85 


9  But  he  that  lacketh  these  things  is  blind,  and  can- 
not see  afar  otl',  and  hatti  forgotten  that  he  was  purged 
from  his  old  sins. 


9  unto  the  knowledge  of  our  Lord  Jesus  Christ.  For 
he  that  laeketh  these  tilings  is  blind, 'seeing  only 
what  is  near,  having  forgotten  the  cleansing  from 


1  Or,  closing  hit  eyes. 


the  Christian  virtues  preceded  by  the  knowl- 
edge of  Christ.  Notice  that  it  is  not,  as  in 
ver.  2,  knowledge  of  God  and  of  Jesus  our 
Lord.  Knowledge  of  Christ,  then,  is  knowl- 
edge of  God.  In  this  verse  are  traces  of  the 
Lord's  teaching:  'idle'  in  the  market  place 
(Man. '20: 3);  hebecomcth  'unfruitful'  (Matt. is :  22). 
There  may  have  been  no  conscious  reference 
to  the  Lord's  use  of  the  words,  yet  the  words 
are  like  reflected  touches  of  light,  which  the 
artist's  pencil  has  left  upon  the  canvas.  See 
a  remarkably  condensed  expression  of  the 
same  sentiment  made  by  the  Lord  to  his  dis- 
ciples on  the  mountain :  "  Blessed  are  the 
pure  in  heart,  for  they  shall  see  God." 
(Matt.  5:  8.)  The  jottj'c  in  heart  is  expanded  by 
the  apostle,  not  consciously,  perhaps,  into  the 
numerous  virtues  of  ver.  5-7,  and  'see  God' 
is  represented  in  'the  knowledge  of  our  Lord 
Jesus  Christ.' 

9,  But  should  be /or.  The  positive  (ver.  s) 
is  offset  by  the  negative  view,  and  is  thereby 
confirmed — not  an  uncommon  rhetorical  way 
of  enforcing  a  truth.  What  is  called  the 
rhetorical  way  may  be  the  natural  way.  The 
apostle  perhaps  knew  little  of  rhetoric;  but 
illumined,  controlled,  inspired,  by  the  Spirit 
of  God,  he  wrote  according  to  nature.  These 
things  corresponds  with  these  things  in  ver. 
8,  and  therefore  to  the  virtues  specified  in  ver. 
5-7.  That  lacketh— in  striking  contrast  with 
him  'who  abounds.'  These  virtues  no  man 
has  till  he  has  been  born  again,  but  most  men 
have  the  opposite  sins.  Is  blind.  Applied 
originally  to  the  eyes,  it  was  applied  figura- 
tively and  with  great  significance  to  the 
mind;  and  while  the  intellect  of  man  is  blind, 
it  is  chiefly  the  heart  (the  affections)  in  which 
blindness  is  seated.  The  blindness  is  aliena- 
tion from  spiritual  things,  which  does  in- 
deed produce  stupidity  of  understanding; 
but  the  latter  is  more  the  effect  of  the  former 
than  the  cause.  See  Matt.  15:  14;  Luke  4: 
18;  Rom.  2:  19;  Rev.  3:  17.  Cannot  see 
afar  off— not  a  waste  of  words,  but  explana- 
tory of  'blind.'  He  is  so  fi\r  blind  that  he 
cannot  see  afar  off  {seeing  only  what  is  near, 
Revised  Version);  he  is  near-sighted.  The 
Greek   word   is  compounded   of  two,   which 


mean  to  close  or  blink  the  eyes,  which  is  a 
peculiarity  of  many  near-sighted  persons 
when,  without  artificial  help,  they  desire  to 
see  a  distant  object.  Those  who  lack  the  vir- 
tues in  question  are  near-sighted,  inasmuch  as 
they  cannot  see  things  which  are  eternal  and 
invisible.  (2Cor.  4:i8.)  God  is  invisible  (Coi.  i: 
15;  1  Tim.  1: 17)  ;  his  attributes  are  invisible  (Rom. 
1: 20)  ;  but  according  to  Heb.  11 :  27,  the  unseen 
can  be  seen.  Tliough  lacking  Christian  vir- 
tues, yet  one  may  have  sharp  sight  relative  to 
things  which  are  near — of  this  world.  And 
hath  forgotten.  When  the  heart  has  lost 
interest  in  the  invisible,  memory  is  brittle 
relative  to  things  spiritual.  It  will  fail  to  do 
its  oflBce  respecting  even  the  work  which  has 
been  done,  or  is  believed  to  have  been  done, 
on  the  very  mind  of  which  memory  is  itself 
one  of  the  faculties ;  as,  for  example,  the  work 
of  being  cleansed  from  former  sins.  That 
he  was  purged — more  literally,  having  for- 
gotten the  cleansing.  The  Greek  for  'cleans- 
ing' is  the  same  as  is  used  in  Heb.  1:  3 
("When  he  \\?id  prirged,  cleansed,  our  sins"). 
It  was  used  of  Jewish  ceremonial  washings 
(.iohn2:6),  and  of  the  purification  of  lepers. 
(Luke 5: 14.)  But  in  what  sense  is  he  here  said 
to  be  cleansed  from  his  sins?  It  should  be 
remarked  as  preliminary  that  the  case  is  a 
supposed  one  rather  than  one  directly  and 
positively  aflfirmed,  though  this  does  not  ap- 
pear from  the  Common  Version  or  from  the 
Revision.  The  sense  is  this :  For  he  to  whom 
these  may  be  wanting — he  who,  by  supposi- 
tion, i«  lacking  these  things.  It  may,  there- 
fore, refer  to  a  regenerated  soul,  without 
necessarily  teaching,  in  contradiction  to  other 
Scriptures,  an  actual  and  continued  fall. 
Like  many  other  passages,  it  may  be  of  the 
nature  of  a  warning  against  apostasy.  (Heb.  2: 
1-3;  4:  i|  6:1-9;  io:2fi-29.)  If  it  refer  to  a  regene- 
rated person,  he  was  cleansed  from  his  sins 
in  the  sense  of  being  delivered  from  their 
dominion,  which  deliverance  was  effected 
through  the  atoning  death  of  Christ  received 
by  faith.  It  may  not  be  justifiable,  however, 
to  ground  so  important  a  view  upon  a  very 
delicate  peculiarity  of  the  Greek  tongue.  In 
that  case  it  must  be  assumed,  in  harmony 


86 


II.  PETER. 


[Ch.  I. 


10  Wherefore  the  rather,  brethren,  give  diligence 
to  make  your  calling  and  election  sure:  for  if  ye  do 
these  things  ye  shall  never  fall: 

11  For  so  an  entrance  shall  be  ministered  unto  you 
abundantly  into  the  everlasting  kingdom  of  our  Lord 
and  Saviour  Jesus  Christ. 


10  his  old  sins.  Wherefore,  brethren,  give  the  more 
diligence  to  make  your  calling  and  election  sure: 
for  if  ye  do  these  things,  ye  shall  never  stumble: 

11  for  thus  shall  be  richly  supi)lied  unto  you  the  en- 
trance into  the  eternal  kingdom  of  our  Lord  and 
Saviour  Jesus  Christ. 


with  numerous  passages  which  teach  that  no 
regenerated  person  will  suffer  a  final,  fatal 
fall ;  that  being  unregenerated,  he  belongs  to 
that  class  of  which  there  are  not  a  few  in 
every  age,  who  are  greatly  enlightened  and 
deeply  affected  by  spiritual  things,  and  at 
length  identify  themselves  with  the  people  of 
God  by  baptism,  and  show  during  a  short 
period  much  interest  in  whatever  concerns 
the  kingdom  of  Christ,  but,  having  no  root  in 
themiselves,  wither  away.  (Matt,  ltib.)  Such  a 
man  forgets  that  he  was,  as  he  thought  and  as 
he  appeared  to  others,  cleansed  from  his  old 
sins,  such,  perhaps,  as  are  described  in  1  Pet. 
4:  3. 

10.  The  arrangement  of  the  Greek  is  very 
emphatic:  Wherefore  the  rather,  brethren, 
be  in  earnest,  sure  your  calling  and  election  to 
vtake,  for  these  things  doing,  not  by  any 
means  shall  ye  fall  ever.  Every  word  drives 
the  nail  further,  and  the  last  clinches  it  be- 
yond the  possibility  of  being  drawn.  Where- 
fore— in  view  of  the  assurance  ('er.  s),  and  the 
warning.  (ver9.)  The  rather — all  the  more 
in  view  of  the  assurance  and  the  warning. 
Brethren — never  used  in  the  First  Epistle, 
and  used  only  here  in  this.  He  addresses  in 
the  same  way  those  who  killed  the  Prince  of 
Life  (Acts 3: 17)  ;  but  Only  as  descendants  with 
himself  from  the  founder  of  the  nation,  Abra- 
ham. The  readers  are  his  brethren  as  born, 
like  himself,  from  above.  It  is  even  more 
significant  than  dearly  beloved  in  1  Pet.  2:  11. 
He  and  they  have  one  Father.  The  rather 
{the  more)  give  diligence— //ire  the  more 
diligence — i.  e.,  be  the  more  earnest.  Calling. 
See  on  elect.  (i  .'»et.  i:2.)  'Calling'  stands 
before  election — not  because  they  were  first 
called,  and  then,  having  accepted  the  call, 
were  elected;  but  because  he  is  just  now  giv- 
ing special  prominence  to  what  has  been  done 
for  them  in  this  life,  not  to  what  God  did 
from  eternity.  But  can  they  do  anything 
toward  making  their  calling  and  election 
sure  ?  "What  can  be  surer  than  God's  eternal 
purpose  and  God's  call?  But  how  are  Mey 
to  feel  sure  that  they  were  elected  and  called? 
Ananias  and  Sapphira  must  have  felt  quite 


confident  at  the  time  of  their  baptism  that 
the  question  of  their  salvation  had  been  settled 
in  the  counsels  of  God  ;  and  it  had  been  settled, 
but  not  in  the  way  they  supposed.  Dishonesty 
and  Ij'ing  spoke  terribly  against  the  supposi- 
tion that  they  had  been  elected  ;  for  those  who 
are  elected  are  elected  to  holiness,  not  less 
than  to  heaven.  The  readers  are  to  make 
their  calling  and  election  sure  by  doing  these 
things — that  is,  by  having  (abounding  in)  the 
Christian  virtues.  So  a  holy  life  will  prove 
to  themselves  that  they  were  elected  and 
called.  Peter  strikes  hard  blows  at  Antino- 
mianism.  Shall  never  fall — shall  not  by  any 
means  ever  stum,ble,  and  so  hise  salvation. 
Peter  has  not  forgotten  his  Master's  doctrine. 
They  shall  never  perish.     ( Johu  lo :  as.) 

11.  This  verse  gives  the  blessed  result ;  and 
this,  as  an  expansion  of  the  thought  '  Ye  shall 
never  fall,'  enforces  the  duty  of  doing  these 
things :  {for  so).  Ministered.  The  Greek 
for  '  ministered  '  is  the  same  as  in  ver.  3  {add 
to).  Abundantly  —  richly;  a  word  which, 
though  applied  to  earthly  things,  is  beauti- 
fully applied  also  to  things  spiritual.  En- 
trance. Strictly,  '  ministered  richly '  quali- 
fies '  entrance  '  ;  yet  the  idea  pertains  to  what 
is  to  come  after  the  entrance — eternal  bli.ss. 
Compare  1  Pet.  4:  18  (the  righteous  scarcely 
saved),  and  see  notes,  first  paragraph.  That 
one  should  be  satisfied  with  the  prospect  of 
being  barely  able  to  pass  through  the  heavenly 
gate,  speaks  poorly  for  hisviewof  the  "  wide- 
ness  of  God's  mercy."  The  gate  is  strait  and 
the  way  is  narrow  which  leadeth  unto  life ;  but 
the  gate  at  the  other  end  is  broad  to  him  who 
has  been  neither  slothful  nor  unfruitful  in  the 
knowledge  of  Christ.  Kingdom— a  word 
often  used  by  our  Lord,  but  rare  in  the  writ- 
ings of  our  apostle.  It  expresses  substantially 
the  same  as  'inheritance'  (i  Pet.  i:  4)  ;  but  that 
views  heaven  as  related  to  the  believer,  this  as 
related  to  Christ.  Heaven  is  conceived  as  a 
kingdom  over  which  Christ  reigns,  yet  as  cm- 
braced  within  certain  limits  ;  whence  the  ex- 
pression, '  entrance  into.'  The  conceptinn  of 
a  kingdom  into  which  the  subjects  of  Christ 
are  to  enter  after  death  is  not  contradictory  to 


Ch.  L] 


II.  PETER. 


87 


12  Wherefore  I  will  not  be  negligent  to  put  yon  al- 
ways in  reuieiubrance  of  these  things,  though  ye  know 
(hem,  and  be  eslablislied  in  the  present  truth. 

\'i  Yet',  1  lliink  it  meet,  as  long  as  I  am  in  this  taber- 
nacle, to  stir  you  up  by  putting  ymi  in  remembrance; 

14  Knjwiug  that  shortly  I  nmst  put  otl'  this  my  tab- 
ernacle, even  as  our  Lord  Jesus  Christ  hath  shewed  me. 

15  Moreover  1  will  endeavour  tliat  ye  may  be  able 


12  Wherefore  I  shall  be  ready  always  to  |)ut  you  in 
remembrance  of  these  things,  though  ye  know'tliem, 
and  are  established  in  the  truth  which  is  with  ij<„.. 

13  And  1  think  it  right,  as  long  as  I  am  in  this  tatier- 
nacle,  to  stir  you   up  by  jiutting   you   in    remem- 

14  braiice;  knowing  that  the  putting  off  of  my  taber- 
nacle Cometh  swiftly,  even  as  our  Lord  Jesus  I  hrist 

15  signified  unto  me.     Yea,  I  will  give  diligence  that 


the  idea  of  a  kingdom  in  this  world.  (Matt.  3:2.) 
The  kingdom  has  been  already  set  up,  and 
Christ  is  even  now  reigning;  but  as  it  is  not  here 
in  its  completed  form,  it  is  represented  as  it  is 
in  the  v'er.-;e  before  us.  See  Matt.  8:  11.  The 
conception  of  ti  kingdom  consisting  of  persons 
regenerated  by  the  Holy  Spirit  is  expressed  in 
Jer.  23  :  5 ;  Dan.  2  :  44,  and  many  other  places. 
Christ's  kingdom  msiy  be  viewed  as  external, 
as  internal,  as  beginning,  as  advancing,  as 
completed.  God  the  Father  is  represented  as 
King,  and  as  having  a  kingdom:  "Our 
Father  who  art  in  heaven.  Thy  kingdom 
come."  But  the  kingdom  is  generally  viewed 
as  reigned  over  by  Christ.  Christ  reigns  over 
itas  Glad's  Vicegerent.  In  thismediatorialca- 
pacit}%  Christ  must  reign  tillhe  hasputallene- 
mies  under  his  feet  (1  Cor. is:  25),  and  when  that 
glorious  end  shall  havecotiie,  he  will  relinquish 
his  mediatorial  character,  delivering  up  the 
kingdom  to  God,  even  the  Father ;  but  the 
kingdom  itself  will  continue  forever.  It  is 
impossible  that  that  should  come  to  an  end, 
unless  those  who  constitute  it  shall  all  either 
become  disloyal,  or  be  annihilated.  Ever- 
lasting— eternal;  used  also  in  Matt.  25:  46; 
and,  what  is  very  striking,  the  Greek  word  is 
there  applied  to  future  punishment  as  well  as 
to  future  bliss. 

12-21.  Section  Second.  The  reason 
which  prompted  the  apostle  to  write,  and  the 
truth  of  what  he  has  taught,  rehitive  to  the 
second  coming  of  Christ. 

12.  Wherefore— in  view  of  all  I  have  said, 
but  especiallj'  in  view  of  the  grand  final  result, 
(ver.u.)  Will  notbenegligent.  Anotherand 
approved  Greek  reading  gives  the  meaning,  / 
vnU,  I  intend,  and  mtiy  be  rendered  freely,  / 
will  be  ready.  These  things— the  things 
concerning  which  he  has  been  writing.  Peter, 
so  fofgetfiil  of  some  things  in  the  early  part 
of  hi-:  Christian  life,  is  deeply  impressed  with 
the  importance  of  reminding  the  readers  con- 
cerning all  these  gracious  things.  Though 
ye  know.  Memory  is  frail  even  respecting 
things  which  we  know  ;  the  more  worldly  the 
more  forgetful.  Present  truth— truth  of  the 
11 


present  gospel ;  truth  now  preached  by  apos- 
tles, and  now  believed  by  the  readers. 

13.  Yea— rather,  but — but  though  ye  know 
them.  Meet— proper  or  ft.  This  taber- 
nacle— this  tent,  the  human  body.  (2Cor.  5:  1.) 
Like  a  soldier's  or  a  traveler's  tent,  the  body 
is  only  for  temporary  use,  is  frail,  and  is  easily 
taken  down.  As  a  tent  is  for  human  beings  to 
dwell  in,  so  the  body  is  the  earthly  dwelling 
place  of  the  immortal  spirit.  Hence  it  would 
be  improper  to  apply  the  figure  to  animals.  As 
long  as.  The  apostle  has  no  thought  of  "  re- 
tiring." Stir  you  up— not  that  they  were 
asleep,  as  he  himself  once  slept  in  Gethsemane, 
but  that  he  purposes  not  to  allow  them  to 
sleep.  Literally,  'to  stir  you  up'  in  remem- 
brance. As  long  as  he  shall  continue  to  live, 
he  will  continue  to  put  them  in  mind,  so  that 
his  exhortations  may  be  remembered. 

14.  He  is  the  more  strongly  impelled  to  this 
by  the  fact  that  the  opportunity  to  do  so  will 
soon  be  closed.  Knowing  that  shortly — 
more  exactly,  swiftly,  as  in  the  Kevised  Ver- 
sion. He  knows  that  his  death  is  to  be  sudden. 
How  many  of  the  apostles  left  the  world  by 
means  of  sickness  is  unknown.  Peter  ex- 
pects to  die  by  martyrdom,  as  his  Lord  (J.'hn  21 : 
18.19)  shewed  him  (not  hath  shewed  him), 
indicated  to  him.  Some  say  he  learned  it  by 
revelation  made  at  a  later  time— possible,  not 
probable.  The  verb  is  in  just  the  tense  which 
Peter  would  have  used  had  he  meant  the  time 
referred  to  in  John.  The  apostle  has  no  re- 
luctance to  call  to  mind  the  fact  of  his  de- 
parture from  this  world,  and  the  fact  that  he 
must  suffer  death  at  the  hands  of  the  wicked. 
He  is  indeed  to  meet  him  whom  he  once  de- 
nied, but  long  ago  he  received  assurance  of 
his  Master's  readiness  to  recognize  him  as  his 
penitent  disciple  whenever  the  hour  of  his 
martyrdom  should  come. 

For  when  thy  deadly  need  is  bitterest, 
Thou  shalt  not  be  denied,  as  I  am  here — 

My  voice,  to  (Jod  and  angels,  shall  attest,— 
Because  I  know  this  man,  let  him  be  clear. 

15.  Moreover— but  also.  The 'also' points 
to  the  time  after  he  shall   Imve-  gone.     They 


88 


11.  PETER. 


[Ch.  I. 


after  my  decease  to  have  these  things  always  in  re- 
membrance. 

16  For  we  have  not  followed  cunningly  devised 
fables,  when  we  made  known  unto  you  the  power 
and  coming  of  our  Lord  Jesus  Christ,  but  were  eye- 
witnesses of  his  majesty. 


at  every  time  ye  may  be  able  after  my  i  decease 
16  to  call  these  things  to  remembrance.  For  we  did 
not  follow  cunningly  devised  fables,  when  we  made 
known  unto  you  the  power  and  '^coming  of  our 
Lord  Jesus  Christ,  but  we  were   eyewitnesses  of 


1  Or,  departure 2  Gr.  presence. 


must  remember  the  things,  not  only  before, 
but  '  also '  after,  he  dies.  But  how  are  they  to 
be  aided  in  remembering  them?  By  this 
very  Epistle.  Some  think  he  refers  to  the 
Gospel  of  Mark.  That  is  possible,  but  it  would 
meet  the  requirement  of  the  case  if  he  should 
be  supposed  to  refer  only  to  the  present  Epis- 
tle. After  my  decease — literally,  after  my 
exodus,  departure,  journey  out  of;  that  is, 
out  of  this  world.  This  word  (efoSos)  in  the 
sense  of  death  is  rare,  and  it  is  an  interesting 
fact  that  the  death  of  the  apostle's  Master, 
which  formed  the  subject  of  conversation  on 
the  Mount  of  Transfiguration,  is  expressed 
by  the  same  word  :  "  Who  appeared  in  glory 
and  spake  of  his  decease"  {his  exodus).  Does 
Peter  make  this  uncommon  use  of  the  word 
because  he  remembers  it  as  used  then  ?  It 
viay  not  have  been  used  in  the  conversation 
itself,  but  as  Luke  uses  it  in  his  narrative 
(9:  31)  it  is  probable  that  it  had  been  used  in 
the  conversation.  In  ver.  11  is  the  opposite 
word  (eicroSos,  a  joumey  into,  "entrance"). 
To  go  out  of  such  a  world  as  this  without  go- 
ing into  such  a  world  as  heaven  is  inconceiv- 
ably deplorable.  Always.  A  periodical  re- 
membrance will  not  suffice.  Alternation  of 
remembering  and  forgetting  is  condemned. 
Romanism  has  sharp  sight.  It  is  able  to  see 
here  the  doctrine  of  the  saint's  intercession 
in  heaven  on  behalf  of  saints  on  the  earth. 
Peter  is  instructing  Christians  that  he  will  in- 
tercede for  them  after  his  decease !  A  logical 
inference  would  be  that  all  Christians  on  the 
earth  may  pray  to  Peter  in  heaven  to  pray  to 
God  for  them.  See  "Path  to  Paradise;  or 
Catholic  Christians'  Manual,"  pp.  141-145, 
Dublin,  1846,  in  which  is  a  long  list  of  per- 
sons from  that  of  "Holy  Mary"  to  "St. 
Bridget"  and  all  the  "holy  virgins  and 
•widows,"  for  whose  prayers  Roman  Catholics 
are  taught  to  pray,  and  in  the  list  are  the 
names  of  the  apostles  headed  by  that  of  Peter. 
16.  For.  The  writer  now  proceeds  to 
strengthen  the  position  which  he  has  taken. 
In  his  teaching  he  gave  prominence  to  the 
power  and  coming  of  Christ,  and  he  purposes 


to  show  that  that  teaching  was  truth  :  1.  By 
what  he  knew  had  occurred  on  the  Mount  of 
Transfiguration ;  2.  By  ancient  prophecy. 
This  shown,  he  will  have  justified  the  preced- 
ing exhortation.  Have  not  followed — did 
not  follow.  Fables — myths,  and  these  wore 
devised  (invented  and  wrought)  cunningly 
(with  great  skill).  A  myth  is  a  story  with 
little  or  no  historical  basis.  The  mj'th  has 
been  defended  as  adapted  to  do  the  people 
good,  but  instead  of  healing  the  fever  of  sin  it 
inflamed  it.  The  Jews  had  their  myths,  as  well 
as  the  Greeks  and  the  Romans.  Scarcely  any 
people  have  been  without  a  large  stock  of 
fabulous  stories,  and  nearly  all  of  them  have 
been  supremely  silly. 

Let  all  the  heathen  writers  join 

To  form  one  perfect  book  ; 
Great  God,  if  once  compared  with  thine, 

How  mean  their  writings  look  ! 

Fables  like  -^sop's  belong  to  a  different 
class.  They  are  simple,  beautiful,  and  in- 
structive. In  his  preface  to  "Antiquities  of 
the  Jews,"  Josephus  says:  "For  as  to  other 
legislators"  (contrasting  them  with  Moses), 
"they  followed  fables;  and  by  their  dis- 
courses transferred  the  most  reproachful  of 
human  vices  unto  the  gods,  and  so  afforded 
wicked  men  plausible  excuses  for  their 
crimes."  Elsewhere  he  speaks  of  Moses  as 
having  "preserved  his  writings  from  those 
indecent  fables  which  others  have  framed." 
To  what  myths  Peter  referred  is  of  no  import- 
ance. When  we — the  apostles  in  general, 
and  in  particular  John  and  James,  those 
being  the  two  who,  with  himself,  were  in  the 
holy  mount,  (ve-.w.)  They  made  known  by 
preaching,  and  perhaps  by  their  writings.  It 
is  possible  that  Peter  includes  his  own  First 
Epistle.     The  power  and  coming  of,  etc. 

'Coming'     (3:  <;   Matt,  it:   3,  27;   1  Cor.  15:  23;  1  Thess. 

2: 19)  at  the  last  day  to  judge  the  world  ;  '  the 
power'  displayed  at  that  time.  They  are 
viewed  as  prefigured  in  the  events  of  the 
Transfiguration,  and  only  so  is  his  argument 
pertinent.  Were  eye-witnesses.  TheEleu- 
i  sinia  were  a  celebrated  religious  festival  of  the 


Ch.  I.] 


II.  PETER. 


89 


17  For  he  received  from  God  the  Father  honour  and 
glory,  when  there  caiue  such  a  voice  to  hiiu  from  the 
excellent  glory,  This  is  my  beloved  Sou,  in  whom  I  am 
well  pleased. 

IS  And  this  voice  which  came  from  heaven  we  heard, 
when  we  were  with  him  in  the  holy  mount. 


17  his  majesty.  For  he  '  received  from  God  the  Father 
honour  and  glory,  when  there  was  borne  such  a 
voice  to   him   by  the   Majestic  Glory,  This   is   my 

18  beloved  Son,  in  whom  1  am  well  pleased:  and  tins 
voice  we  ourstlves  heard  borne  out  of  heaven,  when 


1  Gr.  Aautn;  received. 


Greeks  in  honor  of  two  of  their  deities. 
Everything  dune  was  supposed  to  be  a  mys- 
tery, and  hence  the  name,  ELeiisinian  Myste- 
ries. Initiation  into  the  mysteries  was  con- 
sidered as  one  of  the  most  obligatory  and 
sacred  of  all  human  rites.  In  one  year,  pass- 
ing from  the  less  mysteries,  they  were  initi- 
ated into  the  greater,  and  then  were  called 
epoptai  (erroTTTai),  the  name  implying  that  they 
now  look  upon,  see,  the  mysteries.  This  is 
the  word  used  by  the  apostle  :  we  were  '  eye- 
witnesses' of  his  majesty.  Of  course,  the 
word  is  used  in  a  Christian  sense,  but  its  use 
seems  to  imply  that  what  he  and  his  compan- 
i(ms,  James  and  John,  saw  on  the  Mount  was 
of  the  nature  of  a  secret  or  mystery  to  which 
they  were  admitted,  in  distinction  from  the 
other  apostles.  His  majesty— ^r^or?/,  as  seen 
on  the  Mount.  The  Greek  word  is  the  same 
as  was  used  by  Demetrius,  the  silversmith, 
who  made  little  portable  temples  containing 
an  image  of  Diana:  "And  her  ')nagnificence 
(glor\')  should  be  destroyed.''  (Acts  i9:  27.) 
The  glory  of  Christ,  and  the  glory  of  the  god- 
dess Diana!  Wealth  of  meaning  in  the  one, 
and  shriveled  poverty  in  the  other!  "Noth- 
ing but  myths,"  says  the  unbeliever.  "We 
have  not  followed  artfully  wrought  myths," 
saj's  Peter.  Let  the  Christian  cling  with  the 
confidence  of  an  apostle  to  the  gospel  as  con- 
taining, not  fables  wrought  by  "the  cunning 
craftiness"  of  men,  but  truth  revealed  by 
God  himself. 

17.  For.  He  now  shows,  by  what  he  had 
himself  seen  on  the  Mount,  that  his  teaching 
relative  to  the  coming  of  Christ  was  true. 
He — Christ.  Honor  and  glory.  See  Rom. 
2:  7,  10.  'Glory'— not  the  brilliant  light 
whicTi  proceeded  from  the  Lord's  person 
(Malt.  17:2:  Mark9:3);  this  was  additional  to  that. 
It  came  directly  from  Gnd  the  Father,  and  it 
consisted  of  the  remarkable  audible  expres- 
sion of  the  Father's  approval  and  love — an 
approval  of  him  not  merely  as  a  good  man, 
but  as  his  beloved  Son — as  his  Son  in  a  sense 
applicable  to  no  other  being.  When,  etc. — 
literally,   such  a  voice  being  borne  to  him. 


From  the  excellent  glory — by  instead  of 
'from.'  ''All  other  expositions,'  saj's  Winer, 
"are  arbitrary."  By  'excellent  (sublime) 
glory'  is  meant,  not  heaven,  but  God  himself, 
the  exalted  Majesty.  (Winer.)  JMy  beloved 
Son.  The  original  is  very  expressive,  and 
cannot  be  reproduced  in  good  English.  With 
naked  literalness  it  would  be:  the  Son  of  me, 
the  beloved.  The  idea  may  be  expressed  thus: 
My  Son,  who  is  the  beloved.  Whether  the 
words  "the  Son  of  God"  are  used  in  the 
Scriptures  to  express  the  deity  of  Christ,  or 
only  his  Messianic  office,  has  long  been  a 
mooted  question.  It  is  certain  that  the  Jews 
understood  it  as  implying  equality  with  God. 
(John  5: 18.)  "  Thou  art  my  Son,  this  day  have 
I  begotten  thee"  (Ps.  2:7)  is  clearly  applicable 
to  Jesus  Christ,  as  is  the  entire  Psalm  ;  and 
on  the  surface  of  the  passage  it  seems  to  be 
taught  that  the  Sonship  of  Christ  had  a  begin- 
ning, and  if  it  had  a  beginning,  the  beginning 
may  have  been  at  the  incarnation  (Johni:u), 
or  at  the  baptism  (Matt.  3:  ib,  n),  or  at  the  resur- 
rection. (Rom.  1:4.)  In  either  case  it  may  be 
only  the  declaration  that  he  was  the  Son  <if 
God  which  is  referred  to.  He  may  have  been 
God's  Son  from  eternity,  but  the  declaration 
or  recognition  of  the  fact  may  have  been 
made  in  time.  See  Crit.  Note.  In  whom, 
etc.  On  whom  I  let  my  pleasure  rest  is  a 
more  exact  expression  of  the  thought;  or,  my 
good pleasnrejixed  upon  him.  (Winer.)  See 
Crit.  Notes.  The  verb  expresses  the  feelings 
which  God  had  toward  him  before  he  came 
into  the  world,  while  the  context  shows  that 
such  are  God's  feelings  still.  He  who  is  dis- 
j)leased  with  one  on  whom  God's  pleasure  is 
fixed,  needs  something  more  than  God's  good- 
ness: he  needs  God's  mercy. 

18.  This  voice,  not  the  mere  sound,  they 
guessing  the  meaning,  but  the  words.  Which 
came.  Correctl}',  we  heard  borne  out  of 
heaven  (American  Revisers);  heard  come 
(English  Revisers;  in  the  margin,  brought). 
We — Peter,  James,  and  John.  Here,  unlike 
what  is  often  the  case,  the  pronoun  in  the 
original  is  expressed,  and  for  emphasis,  we 


90 


II.  PETER. 


[Ch.  I. 


19  We  have  also  a  more  sure  word  of  prophecy ;  where- 
unto  ye  do  well  that  ye  take  heed,  as  umo  a  light  that 
shineth  in  a  dark  place,  until  the  day  dawn,  and  the 
daystar  arise  in  your  hearts: 

20  Knowing  this  tirst,  that  no  prophecy  of  the  Scrip- 
ture is  of  any  private  interpretation. 


19  we  were  with  him  in  the  holy  mount.  And  we  have 
the  word  of  prophecy  made  more  sure ;  whereunto 
ye  do  well  that  ye  take  heed,  as  unto  a  lamp  shining 
iu  a  idark  place,  until  the  day  dawn,  and  the  day- 

20  star  arise  in  your  hearts :  knowing  this  first,  that 


1  Gr.  squalid. 


ourselves  (Rev.  Ver. ),  not  some  other  persons, 
or  perhaps  better,  we,  consciously  we,  heard 
it.  When  we  were  with  him.  It  is  when 
we  are  in  conscious  communion  with  Christ 
that  we  feel  most  deeply  the  force  of  the  evi- 
dence that  Christ  was  and  is  the  special  object 
of  God's  love.  Holy  mount— not  yet  cer- 
tainly known.  Mount  Tabor  has  generally 
had  the  honor,  but  without  reason.  It  was 
more  probably  an  elevation  near  Mount  Her- 
mon.  'Holy':  sacred  in  consequence  of 
the  events  which  occurred. 

19.  With  the  last  verse  he  completed  his 
first  argument  in  support  of  his  teaching  con- 
cerning Christ's  power  and  coming,  and  he 
now  presents  his  second  argument.  The  for- 
mer is  based  upon  what  he  had  seen  and 
heard  on  the  Mount,  the  latter  upon  the  pro- 
phetic Scriptures.  Also  {and)  stands  first  in 
the  Greek,  and  points  to  this  new  source  of 
evidence.  A  more  sure  word  of  prophecy. 
Either  of  two  translations  is  possible:  1.  We 
have  a  surer,  the  prophetic,  word.  This  makes 
a  direct  and  strong  comparison  with  some- 
thing else,  and  the  question  arises,  "With 
what?  With  the  evidence  drawn  from  what 
he  and  two  other  apostles  had  witnessed? 
But  how  could  he  seem  to  disparage  the 
strength  of  the  first  argument?  Was  not 
that  decisive,  and  strongly  decisive,  of  the 
truthfulness  of  his  teaching?  2.  We  have  as 
surer  (more  certain),  the  prophetic  word, 
which  is  an  equally  correct  rendering,  and 
saves  from  all  disparaging  contrast  with  the 
evidence  just  given.  Peter,  then,  may  be  un- 
derstood as  saying :  "  In  consequence  of  what 
we  saw  and  heard,  and  of  which  miraculous 
things  you  yourselves  have  heard,  we  may 
feel  that  the  prophetic  word  is  made  more 
certain  ;  we  can  have  no  doubt  of  the  truth  of 
ancient  prophecy  respecting  the  future  power 
and  comingof  Christ."  Many  other  explana- 
tions have  been  given,  but  while  this  is  not 
without  its  difficulties,  those  have  greater 
ones.  Word.  The  apostle  groups  all  the 
prophecies  together,  even  all  the  words  of  the 
Old  Testament,  and  views  them  in  their  unity. 


To  him  the  ancient  Scriptures  are  as  but  one 
harmonious  utterance  of  the  H0I3'  Spirit, 
(ver.  21.)  Do  well — are  doing  well.  He  com- 
mends their  present  interest  in  the  word. 
Then  the  rejection  of  the  Old  Testament,  or 
any  part  of  it,  is  ill-doing.  The  Christian 
who  has  little  interest  in  the  "  Jewish  "  Scrip- 
tures is  quite  too  ignorant  of  the  relation 
between  the  Old  Testament  and  the  New  Tes- 
tament. The  "Jewish"  Scriptures  are  Chris- 
tian in  the  sense  that  they  as  truly,  though 
not  as  exclusively  and  clearly,  as  the  New 
Testament,  give  forth  divine  music  rehitive 
to  the  power  and  coming  of  Christ.  The  stu- 
dent of  botany  is  not  uninterested  in  the  roots 
and  stock  of  a  plant.  The  beauty  which  is 
unfolded  in  the  flower  depends  upon  the  stock 
and  roots.  To  take  heed.  It  implies,  not 
mere  attention,  which  in  itself  is  merely-  an 
act  of  the  intellect,  but  attention  originated 
and  continued  in  faith.  A  light,  a  lamp. 
That  shineth — not,  that  shone.  So  the  Old 
Testament  still  gives  light.  Dark  place— 
the  times  of  the  Old  Testament,  or  the  earlier 
and  less  enlightened  state  of  believers,  or  the 
world  in  general  as  it  was  then  and  as  it 
always  is,  apart  from  the  Bible.  The  last 
meaning  is  to  be  preferred.  Until — take  heed 
until.  The  day— omit  the  article.  Day- 
star  arise.  The  Greek  word  is  phosphorus 
(<^u)<7<i)opos,  light-bearer);  not  the  sun,  but  the 
morning-star.  Christ  is  the  Morning  Star 
(Rev. 22:16),  but  hcrc  the  allusion  is  not  to 
Christ.  Arise  (above  the  horizon).  The 
time  referred  to  is  probably  that  of  the  second 
coming  of  Christ,  in  which,  as  already  seen 
(ipet.  1: 13;  4:7, 13),  the  apostlc  has  SO  deep  an 
interest.  In  your  hearts — not  implying  that 
their  hearts  are  now  in  darkness,  but  at  the 
second  coming  the  light  of  Christ  will  shine 
so  much  more  brightly  that  one  is  justified 
in  using  language  which  seems  to  imply  that 
their  present  state  is  one  of  darkness — a  verse 
rich  in  sentiment  and  beautiful  in  coloring. 

20.  Knowing — connected  with  'do  well  to 
take  heed' — thus:  to  which  j'e  are  doing  well 
to  take  heed,  while  ye  know,  or,  for  ye  know. 


Ch.  I.] 


II.  PETER. 


91 


21  For  the  prophecy  came  not  in  old  time  by  the  will  [  no  prophecy  of  scripture  is  of  private  interpretation, 
of  man :  but  holy  men  of  God  spake  as  Ikey  were  moved  21  For  no  prophecy  ever  -'came  by  the  will  of  man  : 
by  the  Holy  Ghost.  but  men  spake  from  God,  being  moved  by  the  Holy 

I       Spirit. 

1  Or,  special 2  Gr.  was  brought. 


First — of  all  (iTim.  2:i);  first  of  all,  in  your 
recollection  or  consciousness.  (Heb.  io;34.)  This 
(standing  first  in  the  Greek)  gives  greater 
prominence  to  wiiat  is  to  follow.  It  calls  at- 
tention. Scripture — the  Old  Testament.  Any 
private  interpretation.  Kome  easily  solves 
the  difficulty  which  has  been  supposed  to  lie 
in  these  words.  In  the  Douay  Version  is  this 
note  :  "  This  shows  plainly  that  the  Scriptures 
are  not  to  be  expounded  by  any  one's  private 
judgment  or  private  spirit.  .  .  .  Some  may 
tell  us  that  many  of  our  divines  interpret  the 
Scriptures;  they  may  do  so,  but  they  do  it 
always  with  a  submission  to  the  judgment  of 
the  Church,  and  not  otherwise."  In  "The 
Most  Reverend  Dr.  James  Butlers  Cate- 
chism," revised  by  four  Roman  Catholic 
archbishops  of  Ireland,  is  the  question  :  "How 
do  we  know  with  certainty,  what  God  has 
taught?"  Answer:  "By  the  authority  of 
his  Church."  Says  Archbishop  Spalding 
("Miscellanea,"  p.  392):  "The  fatal  source 
of  all  this  mischief  is  the  principle  of  private 
judgment  in  matters  of  religion,  in  opposition 
to  that  of  authority.  The  distracting  and  dis- 
organizing principle  of  individuality  has  set 
itself  up  against  the  great  conservative  princi- 
ple of  an  authority,  based  on  antiquity,  and 
secured  from  error  by  divine  promise."  The 
interpretation  of  these  words  by  the  Roman 
Catholic  Church  is  therefore  this  :  that  noth- 
ing in  Scripture  is  to  be  explained  by  any  in- 
dividual for  himself  He  must  take  the  inter- 
pretation made  by  the  "Church,"  which  is 
the  Roman  Catholic  Church,  and  only  that. 
As  that  body  has  itself  often  been  fearfully 
convulsed  by  warring  opinions?,  it  follows  that 
the  final  decision  must  be  made  by  the  pope. 
However  immoral,  the  pope  cannot  err  in 
his  interpretations  of  God's  holy  word, 
and  all  other  men  whatsoever,  relinqui.^hing 
their  own  judgment,  must  rest  upon  his.  Even 
Protestants,  while  rejecting  the  Romish  view, 
are  not  quite  agreed  as  to  the  meaning;  but 
the  best  view  seems  to  be  this:  ^"  That  no 
prophecy  of  Scripture  is  matter  of  one's  ow7i 
exj^lanation — that  is,  the  prophets  do  not  origi- 
nate their  own  prophecies  ;  they  receive  them 


entirely  from  above,  as  is  clear  from  the  fact 
given  in  the  next  verse.  Peter,  therefore, 
must  be  understood  as  saying  nothing  what- 
ever relative  to  interpreting  the  Scriptures. 

21.  For  confirms  what  he  has  just  said  con- 
cerning the  prophets  as  not  originating  pro- 
phecy. The  prophecy— omit  'the'— pro- 
phecy in  general.  Came  not— or,  better,  teas 
never  borne — in  old  time.  By  the  will  of 
man.  Not  the  human  will,  but  the  Holy 
Spirit,  was  the  source-of  prophecy;  j'et  the 
Holy  Spirit  did  not  impart  the  spirit  of  pro- 
phecy to  men,  not  even  to  Christian  men,  in 
general;  but,  as  we  learn  from  other  Scrip- 
tures, to  comparatively  few,  and  these  were 
holy  men  of  God.  Were  moved — borne  by. 
They  were  not,  strictly  speaking,  passive,  for 
each  prophet  showed,  in  the  stj'le  of  language 
in  which  he  uttered  his  prophecies,  his  own 
mental  peculiarities.  'Holy  men  of  God' 
(ayioi  Seou  ai/6pa)7rot),  is  regarded  by  textual 
critics  as  of  inferior  authority  to  men  from 
God  (aiTo  S(ov  avSpuiTToi) .  Westcott  and  Hort 
adopt  this  text.  Assuming  this  as  the  correct 
reading,  we  should  have  the  translation,  but 
borne  by  the  Holy  Spirit,  men  spake  from 
God. 

CRITICAL   NOTES. — CHAPTER  I. 

1.  The  student  who  has  not  access  to  the 
work  may  desire  to  become  acquainted  with 
what  Cremer  says  ("Lexicon  of  New  Testa- 
ment Greek")  concerning  this  much  disputed 
word,  StKaiocrvvn  (righteousness).  "The  right- 
eousness of  God  is  a  state  called  forth  by 
God's  act  of  justification — namely,  by  judicial 
disengagement,  or  release  from  all  that  stands 
in  the  way  of  iixaio?  elvai"  {becotning  right- 
eous), "a  liberation  of  which  man  becomes 
partaker  by  meansof  faith.  Hence,  &ik.  TriVTewt" 
(righteousness  of  faith).  "Rom.  4:  11-13, 
€K  TTiVTeuj ' •  [from  faith)  \  "Rom.  9:  30;  10:  6, 
to  which  expressions  the  others.  Si*.  Oioii  (right- 
eousness of  God),  «  fleoO  (righteousness  from 
God) — correspond.  Comp.  Heb.  11 :  7,  rij^  «toTa 
TTiiTTiv &iK.  K.  T.  A."  (the  righteousness  which  is 
by  faith,  etc.).  "We  see,  therefore,  that  the 
Pauline  conception  of  righteousness,  which, 


92 


II.  PETER. 


[Ch.  I. 


as  to  form,  always  expresses  a  relation  to  the 
judgment  of  God,  includes  this  special  fea- 
ture—namely, it  denotes  the  state  of  the  believ- 
ing man  called  forth  by  the  divine  acquittal, 
and  this  is  its  force  in  all  the  passages  in 
question,  Eom.  8:  10;  Eph.  6:  14;  4:  24; 
Kom.  5:  21;  6:  16;  2  Cor.  G:  7,  14,  etc.  This 
conception  is  to  be  recognized  also  in  2  Pet. 
1:1,...  where  the  absence  of  the  article  in 
iv  SiK."  {in,  or  through,  righteousness),  "which 
is  more  closely  qualified  by  the  following 
genitive,  and  therefore  cannot  be  taken  ad- 
verbially, as  in  Acts  17:  31,  makes  it  more 
diflScult  to  understand  Uk  t.  *.,  k.  t.  a."  (right- 
eousness of  God,  etc.)  "as  the  principle  on 
which  it  is  communicated,  and  thus  as  the 
subjective  righteousness  of  God."  It  will  be 
noticed  that  iinpai-ted  righteousness  is  not  at 
all  Cremer's  conception.  Righteousness,  or, 
more  specifically,  holiness,  is  imparted  to  him 
who  accepts  God's  righteousness  as  above  ex- 
plained. Righteousness,  as  taught  by  Paul  in 
his  Epistle  to  the  Komans,  is  '"''  reckoned^ ^  (Ke- 
vised  Version)  to  the  sinner,  or,  to  use  the  old 
word,  which  really  means  scarcely  anything 
different,  imputed.  Righteousness  reckoned 
is  the  foundation  of  righteousness  imjoar^erf. 
As  the  life  of  God  is  breathed  into  the  soul  at 
the  moment  when  righteousness  is  reckoned 
to  it,  it  is  unnecessary  to  suppose  any  lapse  of 
time  between  the  reckoning  of  righteousness 
and  the  imparting  of  righteousness.  For 
aught  we  know,  the  two  acts  may  be  simulta- 
neous, but  their  natures  are  different. 

1.    ToC   fleoO    ritt-Siv   (cat   (ToiT^pos   'IrjeroO    Xpi<7Tov  (oM/" 

God  and  Saviour  Jestis  Christ).  It  will  be 
noticed  that  the  Greek  for  Saviour  has  no 
article.  Our  God  and  the  Saviour  would  have 
made  it  quite  certain  that  two  persons  are 
meant,  God  the  Father  and  also  the  Saviour 
Jesus  Christ.  Does  the  absence  of  the  article 
prove  that  two  distinct  persons  are  Jio^  meant? 
and  may  we  infer  from  this  absence  our 
Saviour's  deity?  Reply:  The  exact  reason 
why  Greek  writers  use  the  article,  or  do  not 
use  it,  cannot  always  be  given.  To  make, 
therefore,  an  important  doctrine,  like  that  of 
the  deity  of  Christ,  turn  on  the  presence  or 
the  absence  of  the  article  is  seldom  to  be  justi- 
fied. Still,  as  has  been  affirmed  by  learned 
grammarians,  it  is  grammatically  possible  in 
the  passage  under  consideration  to  refer  fleoO 
(God)   as   well  as  crwr^pos   {Saviour)  to  'IijaoO 


XpitTTou  {Jesus  Christ) — that  is,  there  is  nothing 
in  the  construction  of  the  Greek  language  to 
forbid  it.  On  the  other  hand,  it  is  remarka- 
ble that  Peter  nowhere  else,  if  here,  applies 
Seos  (Goc?)  to  Jesus  Christ.  Expositors  differ 
concerning  the  question.  The  weight  of  crit- 
ical authority  is  against  the  view  that  but  one 
is  referred  to.  [It  seems  to  me  not  only 
"grammatically  possible,"  but  grammatically 
natural  to  refer  8eov  as  well  as  ctut^pos  to  'irjo-oC 
xpicTToO.  We  need  a  positive  reason  for  not 
doing  so.  The  circumstance  that  Peter  does 
not  elsewhere  call  Jesus  Christ  God  is  of  some 
weight,  but  by  no  means  decisive.  Yet,  as 
tiiere  is  this  ground  for  doubt,  it  is  improper 
to  rely  on  the  passage  as  a  proof-text. — 
A.  H.]   ■ 

5,  7.  That  iiTLxopriyjiaaTe  should  not  be  trans- 
lated add  but  minister  or  supply,  and  that  ev 
should  be  rendered  in  is  held  by  the  majority 
of  critical  scholars.  This  is  one  of  the  pas- 
sages used  by  Trench  to  illustrate  the  fact 
that  "our  translators  do  not  always  seize  the 
precise  force  of  the  prepositions."  "Tyn- 
dale,"  he  says,  "had  rendered  the  passage: 
In  your  faith  minister  virtue,  and  i7i  your 
virtue  knowledge,  etc.,  and  all  the  transla- 
tions up  to  the  Authorized  had  followed  him. 
Henry  More  ("On  Godliness"  b.  8;  c.  3)  has 
well  expressed  the  objection  to  'the  present 
version:  'Grotius  would  have  {hi)  {iv)  to  be 
redundant  here ;  so  his  suffrage  is  for  the  Eng- 
lish translation.  But,  for  my  own  part,  I 
think  that  iv  is  so  far  from  being  redundant 
that  it  is  essential  to  the  sentence,  and  inter- 
posed that  we  might  understand  a  greater 
mj'stery  than  the  mere  adding  of  so  many 
virtues  one  to  another,  which  would  be  all 
that  could  be  expressly  signified  if  iv  were 
left  out.  But  the  preposition  here  signifying 
causality  there  is  more  than  a  mere  enumera- 
tion of  those  divine  graces.  For  there  is  also 
implied  how  naturally  they  rise  one  out  of 
another,  and  that  they  have  a  causal  depend- 
ence one  of  another.'  See  this  thought 
beautifully  carried  out  in  detail  by  Bengel." 

When  the  passage  is  correctly  understood, 
the  thought  is  felt  to  be  one  of  great  richness, 
and  the  form  of  expression  one  of  great 
beauty.  No  figurative  representation  of  these 
eight  virtues  can  do  justice  to  the  apostle's 
thoughts.  Links  of  a  golden  chain ;  fruits 
growing  on  the  same  tree  ;  faith  the  root  and 


Ch.  IL] 


II.  PETER. 


93 


CHAPTER  II. 


B 


UT  there  were  false  prophets  also  among  the  people, 

even  as  there  shall  be  I'alse  teachers  aiuuiig  you, 

who   privily  shall  briug  iu  damnable  heresies,  even 


1  But  there  arose  false  prophets  also  among  the 
people,  as  among  you  also  there  shall  be  fase  teach- 
ers, who  shall  privily  briug  iu  'destructive  heresies, 


1  Or,  aecH  of  perdition. 


love  the  flower;  a  building  with  fiiith  for  the 
foundation  and  love  as  the  crowning  glory; 
rosary  and  conjugation  of  Christian  virtues; 
adjoining  colors  of  the  rainbow  all  coalescing 
into  one  bright  orb  of  beauty;  a  garland  of 
virtues;  the  divine  garden  of  a  Christian 
heart,— all  which  metaphors  have  been  used 
by  different  writers,— add  little  to  Peter's  de- 
scription. The  originality,  simplicity,  natu- 
ralness, and  easy  flow  of  the  inspired  words 
are  remarkable.  It  is  divine  music.  It  is  an 
oratorio  surpassing  all  that  the  great  masters 
have  written.  But  apart  from  its  beauty  and 
power,  to  what  fullness  of  Christian  character 
does  it  incite  us!  Can  it  be  the  work  of  a 
forger?  The  writer  cannot  refrain  from  say- 
ing, that  this  one  passage  (si)  with  the  verse 
following  should  have  saved  the  Epistle  from 
such  severity  of  treatment  as  it  has  received 
from  a  Christian  scholar  of  England. 

9.  The  Greek  tongue  has  "two  orders  of 
negatives,"  in  the  one  of  which  is  ov  (not)., 
and  in  tlie  other  of  which  is  firi  (not).  The 
former  denies  directly,  the  latter  indirectly — 
that  is,  the  latter  is  used  in  general  when  the 
writer  wishes  to  express  supposition  or  condi- 
tion. See  Winer,  p.  453,  ?  55,  and  Buttmann, 
p.  344,  §  148.  Now,  in  ver.  9  the  negative  is 
jt^:  For  he  to  whom  these  things  are  not{\y\\o 
lacketh  these  things),  as  I  am  supposing;  or 
to  whom  these  things  tnay  not  be;  or,  again, 
in  better  English,  he  who  may  not  have  these 
things.  The  use  of  the  conditional  may 
brings  out  with  some  degree  of  accuracy  the 
meaning  intended  to  be  expressed. 

17.  On  whom  my  good  pleasure  fixed.  The 
preposition  is  els  {in,  Common  Version  and 
the  Revision),  whereas  in  Matthew's  own  ac- 
count of  the  Transfiguration  (n:  5)  it  is  iv  {in). 
The  variation  is  worthy  of  being  noticed;  for, 
as  it  has  been  well  said,  it  is  not  the  way  in 
which  a  forger  would  have  acted.  He  would 
have  kept  more  closely  to  his  model. 


Part  II.  Section  First. 
Ch.  2.    In  this  section   (122)  are  described 
the  character  and  overthrow  of  false  teachers. 


Nothing  so  intensely  severe  is  to  be  found  in 
the  Bible,  except  in  Matt.  23,  and  in  the 
Epistle  of  Jude.  Jude's  fiery  bolts  are  hurled 
against  a  simihir  class  of  persons,  and  the  ter- 
rible woes  recorded  by  Matthew  fell  from  the 
lips  of  Christ  upon  hypocrites.  Peter's  de- 
nunciations crash  along  through  the  chapter 
like  successive  peals  of  tiiunder.  A  moment's 
pause  at  the  mention  of  righteous  Noah,  just 
Lot,  and  the  forbearing  angels,  and  the 
thunder  peals  forth  again  more  terrifically 
than  ever.  That  in  this  respect  the  Epistle 
differs  greatly  from  the  First  Epistle  is  no 
more  evidence  that  the  Epistle  was  not 
written  bj'  the  author  of  the  First,  than  the 
great  severity  of  the  address  in  Matt.  23 
proves  that  the  address  was  not  uttered  by 
him  who  delivered  the  remarkably  tender 
address  of  John  14. 

1.  But  .  .  .  also — in  allusion  to  the  true 
prophets  of  former  times.  'But'  (on  the 
other  hand),  there  aro-se  'also'  (in  addition 
to  them)  very  different  prophets.  False 
prophets.  False  brethren  (2Cor.  n:26)  were 
persons  who  pretended  to  be  real  brethren 
(related  by  regeneration  to  Christians)  ;  false 
apostles  (2  Cor.  11 :  13)  were  men  who  professed  to 
be  apostles,  but  were  not;  a  false  Christ  (Matt. 
24:24)  was  a  Christ  only  in  pretence,  not  in 
fact.  By  'false  prophets'  is  meant  not,  pri- 
marily, i)ersons  who  prophesied  false  things, 
but  those  who  falsely  professed  to  be  prophets. 
It  implies,  however,  that  such  pretenders 
prophesied   false  things.     The   people— the 

Jews    of   ancient    times.       (Jer.  5:  31  ;  6:  13;  29-9;l3». 

30:io;Ezek.  13:3, 6-9.)  This  historical  fact  is  intro- 
duced to  prepare  the  way  for  speaking  of 
those  who  will  soon  arise  among  even  Chris- 
tians themselves.  False  teachers— persons 
who  falsely  affirmed  that  they  were  true 
teachers.  It  implies  that  they  taught  false- 
hood. Even  as— 'as'  among  you  also. 
Who  privily,  etc.— who  shall  bring  in 
stealthily  (slyly).  Damnnhie — does  not  ex- 
press the  meaning.  The  heresies  were  here- 
sies of  destruction,  and  that  because  they  led 
to  destruction.     Here  the  destruction  of  those 


94 


11.  PETER. 


[Ch.  II. 


denying  the  Lord  that  bought  them,  and  bring  upon 
themselves  swift  destruction. 

2  And  many  shall  follow  their  pernicious  wavs; 
by  reason  of  whom  the  way  of  truth  shall  be  e"vil 
spoken  of. 


denying  even  the  Master  that  bought  them,  bring- 

2  ing  upon  themselves  swift  destruction.     And  many 

shall   follow  their  lascivious  doings;   by  reason  of 

whom  the  way  of  the  truth  shall  be  evil  spoken  of. 


who  were  taught  may  be  implied,  but  chiefly, 
as  is  clear  from  the  last  clause,  of  those  who 
taught.  The  word  for  'damnable'  is  the  same 
as  the  word  there  used  for  destruction. 
Heresies.  This  word,  now  so  commonly 
used  to  express  false  doctrine,  has,  generally, 
in  the  Acts,  the  simple  meaning  of  sect  (Acts 

5:  17;  15:5;  24:5,14;  26:5;  28:  22)  ;     jn    the    EpistlcS, 

party  divisions,  sect^  but  implying  factious- 
ness.     (1  Cor.  U:  19;  Gal.  5:  20.)      In    TitUS  3  :    10,  a 

man  that  is  a  heretic  is  literally  a  heretical 
(factious)  man.  In  the  verse  before  us,  the 
word  seems  to  be  working  away  from  the 
meaning  of  sect,  and  to  be  taking  on  thus 
early  the  meaning  of  heresy  in  the  sense  of 
false  doctrine,  but,  implying,  of  course,  the 
existence  of  a  sect  or  factious  set  of  men. 
Even  denying  the  Lord— (iJohn2: 23),  deny- 
ing even  the  Master.  The  Greek  for  Lord 
{Master)  is  stronger  than  the  word  usually  so 
rendered.  How  freely  does  he  who  once 
himself  denied  that  he  knew  Jesus,  now 
speak  of  denying  the  Master;  but  from  his 
eyes  fell  hot  tears  of  penitence,  while  the 
depth  and  sincerity  of  his  sorrow  even  now 
are  manifest  by  the  freedom  with  which  he  is 
willing  to  associate  his  former  sin  with  an 
Epistle  which  is  to  be  sent  to  the  universal 
Church.  That  bought  them — the  participle 
(ayopadavra)  put  first  for  emphasis:  him  who 
bought  them,  the  Master,  denying.  Christ 
bought  them  with  a  price,  (icor. 6:20.)  The 
price  paid  was  his  Mood  (Rev.  5:9);  precious 
blood.  (1  Pet.  1 :  19.)  Thesc  men  will  themselves 
profess  to  have  been  bought  with  the  blood  of 
Christ,  for  they  are  evidently  to  arise  among 
the  members  of  the  churches.  Compare  Acts 
20:  30;  1  John  2:  19.  '  That  bought  them.' 
See  here  evidence  of  a  general  atonement  in 
distinction  from  a  particular  atonement. 
President  Hovey  ("Manual  of  Theology  and 
Ethics,"  p.  351),  on  Heb.  2:  9  {tha.t  he  should 
taste  death  for  every  man),  says  that  'every 
man'  {navroi)  "  must  here  signify  everyone 
of  our  race,  or  every  believer  of  our  race. 
The  former  is  the  natural  meaning,  and 
should  therefore  be  preferred.  2  Peter  2:  1; 
compare  Luke  7:  30;  19:  44;  Acts  13:  46; 
2  Cor.   2:   15."      And   bring.     Omit   'and,' 


and  read  bringing  upon.  The  clause  is  con- 
nected with  the  two  preceding  ones.  The 
consequence  of  smuggling  heresies  into  the 
churches,  and  of  denying  the  Li>rd  is,  that 
Ihey  bring  upon  themselves  swift  destruc- 
tion. In  1 :  14  the  same  word  is  translated 
shortly  (suddenly).  Notice  the  striking  two- 
fold use  of  the  word  '  destruction '  :  they  will 
stealthily  introduce  into  the  churches  heresies 
of  destruction;  they  will  bring  upon  them- 
selves destruction.  Their  heretical  plans  may 
a  while  have  some  success,  but  they  themselves 
will  meet  the  fate  they  deserve. 

3.  Pernicious  ways  —  excesses  (lustful). 
Their  ways  will  be  licentious.  It  is  not  easy 
in  every  case  to  separate  the  origin  of  error 
from  the  origin  of  immorality.  They  iiave  a 
common  parentage — opposition  to  the  will  of 
God.  In  some  cases  error  may  seem  to  be 
the  fir.st  born,  and  in  others  immorality.  The 
great  Church  Father,  Augustine,  said:  "To 
love  is  to  know."  Many.  Compare  Matt.  7  : 
13  ("Manj'  there  be  which  go  in  thereat"). 
But  there  many  includes  all  kinds  of  sinners ; 
here  it  includes  but  one  kind.  And  what  is 
saddening,  those  included  are  for  the  most 
part  professing  disciples.  See  1  Tim.  4:  1; 
2  Tim.  2:  17,  18;  3:  1,  6;  Tit.  1:  10-14. 
The  early  Church  suffered  from  two  causes: 
Ritualism  and  Gnosticism ;  the  former  the 
outgrowth  of  deteriorated  Judaism,  which, 
overlooking  the  harmony  between  the  gospel 
and  true  Judaism  taught  by  prophets,  at- 
tempted to  engraft  Mosaic  rites  upon  Chris- 
tianity ;  the  latter,  the  Alexandrian  philoso- 
phy, which,  briefly  expressed,  was  substan- 
tially an  efl^"ort  of  the  human  reason  to  free 
itself  from  what  it  pronounced  to  be  shackles 
of  faith.  The  germ  of  these  two  great  errors, 
more  especially  of  ritualism,  was  much  de- 
veloped even  in  the  days  of  the  apostles.  See 
Acts  15 :  1-32.  Hence  the  frequent  allusion 
to  error  and  errorists.  By  reason  of  whom 
— 071  accoiint  of  whom.  '  Whom  '  maj'  refer 
both  to  the  false  teachers  and  to  those  who 
followed  them.  The  way  of  truth — of  the 
truth.  Compare  John  14:  6  ("  I  am  the  way, 
the  truth,  and  the  life");  Acts  13:  10  ("the 
right  ways  of  the  Lord  ")  ;  2:  15  ("the  right 


Ch.  II.] 


II.  PETER. 


95 


3  And  through  covetousness  shall  they  with  feigned 
words  make  merchandise  of  you  :  whosu  judgment  now 
of  a  long  time  lingereth  not,  and  their  damnation  sluni- 
bereth  not. 

4  For  if  God  spared  not  the  angels  that  sinned,  but 


3  And  in  covetousness  shall  they  with  feigned  words 
make  merchandise  of  you :  whose  sentence  now 
from   of  old   lingereth   not,  and  their  destruction 

4  slumbereth    not.     For   if   God  spared  not  angels 


way").  The  way  of  truth  is  the  gospel 
viewed  as  leading  to  a  mode  of  life  conform- 
able to  its  requirements.  Evil  spokeu  of— 
sometimes  rendered  blasphemed. 

Lessons.  1.  Do  not  lose  heart  at  the  rise 
and  arrogance  of  error;  2.  Be  not  surprised 
that  even  members  of  churches  should  follow 
after  error,  and  fall  into  dishonesty  or  licen- 
tiousness; 3.  Be  yourself  firm  in  the  ways  of 
the  Lord;  4.  Kesist  the  errors  and  immorali- 
ties of  others,  and  do  so  without  fear  of  being 
called  intolerant.  5.  Many;  no  proof  of 
rightness. 

3.  Through  {in)  covetousness.  Covet- 
ousness, insatiable  desire  to  have  more,  is 
viewed  as  the  element  in  wliich  they  live.  A 
covetous  man  lives  in  his  covetousness,  as  a 
fish  lives  in  the  water  or  a  bird  in  the  air. 
Feigned  words — words  plastic,  words  art- 
fully formed  and  put  together  for  the  purpose 
of  deceiving.  Make  merchandise — cheat, 
say  some ;  make  gain  of  you  is  more  proba- 
bly the  sense.  The  real  end  of  their  false 
words  is  gain.  (Rom. i6:  18.)  See  1  Tim.  6:  5; 
Tit.  1:  11.  This  is  deplorable — under  the 
guise  of  truth  to  utter  falsehood,  and  that 
concerning  religious  things;  and  then  to 
plaster  over  with  fair  words  the  real  purpose — 
making  gain  of  their  fellow  church  members, 
and  dragging  them  down  to  destruction  with 
themselves. 

O  cunning  enemy,  that,  to  catch  a  saint. 
With  saints  dost  bait  tby  hook  ! 

Whose  judgment— for  whom  the  judgment, 
the  condemnation  (implying  punishment). 
Now  of  a  long  time— no  Greek  for  no7v, 
though  perhaps  necessary  to  bring  out  the  ex- 
act meaning.  Lingereth  not.  The  contra- 
diction between  'long  time'  and  'lingereth 
not'  is  only  apparent.  The  sen.se  is:  Long 
ago,  in  anticipation  of  their  errors,  excesses, 
and  enticements,  God's  purpose  to  punish 
them  had  real  existence,  and  that  purpose  has 
never  been  withdrawn.  It  has  hastened  on 
with  every  revolving  period.  It  has  not  lin- 
gered, and  the  consummation  is  as  certain  as  if 
it  had  already  taken  place.  Damnation — 
deHtruction ;  the  same  word  in  the  original  as 
in  ver.  1   (twice).     See  above  on    '  damnable 


heresies.'  God's  delay  in  punishing  the 
wicked  is  a  fact  which  arrested  the  attention 
of  distinguished  pagan  writers  in  ancient 
titnes,  and  is  considered  at  sonie  length  in  the 
Book  of  Job.  The  actual  infliction  of  punish- 
ment is  often  delayed,  but  the  condemnation, 
and  even  the  destruction,  in  so  far  as  it  is  pur- 
posed, is  not  delayed  ('lingereth  not').  Dis- 
approval, in  the  strong  form  of  condemnation, 
flashes  instantly  upon  the  committal  of  the 
wrong.  Much  of  the  Hebrew  poetrj'  is  char- 
acterized by  what  is  called  "Parolk-lism  of 
Members."  One  form  of  the  peculiarity  con- 
sists in  the  repetition  of  nearly  the  same 
thought  in  equivalent  words.  This  has  been 
called  "Synonymous  Parallelism."  Ps.  144: 
6  is  an  example:  "Cast  forth  lightning,  and 
scatter  them  ;  shoot  out  thine  arrows,  and  de- 
stroy them."  Instiinces  of  Parallelism  are 
found  in  prose:  "There  is  nothing  covered 
that  shall  not  be  revealed  ;  and  hid  that  shall 
not  be  known."  In  like  manner  the  last  two 
clauses  of  the  verse  before  us  give  an  instance 
of  Parallelism.  'Destruction'  corresponds 
with  ^ condetnnntion,'  and  ''slumbereth  not' 
with  ''lingereth  not.'  The  style  rises  toward 
the  poetic. 

4.  The  apostle  fortifies  his  declaration  that 
the  false  teachers  shall  meet  with  deserved 
punishment;  and  this  he  effects  by  the  case: 
1.  Of  sinning  angels  ;  2.  Of  the  ungodly  ante- 
diluvians ;  3.  Of  Sodom  and  Gomorrah.  From 
the  fate  of  these  three  classes  it  is  certain  that 
punishment  will  be  visited  upon  those  de- 
scribed. For  connects  the  illustrations  with 
that  which  is  to  be  illustrated.  I  aflfirm  it  to 
be  so,  for  facts  which  occurred  under  the  gov- 
ernment of  God  in  past  ages  prove  it. 

First  Illustration.  If,  as  so  often  be- 
fore, is  not  expressive  of  doubt.  'If  (as  is 
the  ease)  God  spared  not,  etc.  See  Rom. 
8:  22  ("He  that  spared  not  his  own  Son,  but 
delivered  him  up"  to  death);  the  same  verbs, 
but  how  different  the  end  !  The  Son  was  de- 
livered to  suffering  for  our  sins  ;  sinning  an- 
gels were  delivered  to  punishment  on  account 
of  their  own  sins:  the  Son  beloved  ;  sinning 
angels  the  objects  of  hol.y  wrath.  How  tragi- 
cal the  application  of  the  same  words,  spared 


96 


II.  PETER. 


[Ch.  II. 


cast  th^m  down  to  bell,  aud  delivered  Ihem  into  chains 
of  darkness,  to  be  reserved  unto  judgiuer.t; 

5  And  spared  nut  tbe  old  world,  but  saved  Noah  the 
eighth  person,  a  preacher  of  righteousness,  bringing  in 
the  flood  upon  the  world  of  the  ungodly ; 


when  they  sinned,  but  least  them  down  to  2 hell, 
and  committed  them  to  3  pits  of  darkness,  to  be  re- 
5  served  unto  judgment;  and  spared  not  the  ancient 
world,  but  preserved  Noah  with  seven  others,  *a 
preacher  of  righteousness,  when  he  brought  a  flood 


1  Or,  catt  them  into  dungeons 'i  Gr.  Tarta 


.3  Some  aDcient  authorities  read  chaina 4  Gr.  a  herald. 


not  and  delivered,  to  the  Holy  Kedeemer  as 
are  applied  to  spirits  so  proud  and  rebellious! 
That  sinned — wheii  they  sinned,  they  having 
already  sinned.  The  sinning  was  before  the 
sparing  not.  See  Critical  Note  on  1  Pet.  3: 
20:  "  Who  sometime  were  disobedient."  Si- 
lence 'respecting  the  nature  of  their  sin  is  a 
lesson  for  us.  A  more  groundless  view  is 
scarcely  possible  than  that  the  sin  consisted  in 
impurity  of  conduct  with  the  daughters  of 
men.  (GeQ.6:2.)  Nothing  more  definite  can 
be  said  than  that  they  kept  not  their  first 
estate,  but  left  their  own  habitation  (Judee), 
on  which  see  comments.  Cast  them  down 
to  hell — one  word  in  the  Greek,  and  that  a 
participle  (rapTapwo-af,  having  tartarized  them, 
sent  them  to  Tartarus).  It  is  found  nowhere 
else  in  the  Scriptures.  Tartarus  is  a  word  of 
pagan  origin.  In  the  earlier  writers,  it  was 
"a  dark  abyss,  as  deep  below  hades  as  earth 
below  heaven  ;  prison  of  Saturn,  the  Titans, 
etc.  Later,  Tartarus  was  either  the  nether- 
world generally,  like  hades,  or  the  regions  of 
the  damned,  as  opposed  to  the  Elysian  fields." 
(Liddell  and  Scott.)  No  such  conceptions 
are  embraced  in  the  word  as  used  by  our  apos- 
tle; and  on  the  other  hand,  it  is  not  used  to 
express  an  intermediate  state,  answering  to  the 
supposed  intermediate  state  of  the  righteous. 
An  intermediate  state  of  either  the  righteous 
or  the  wicked,  in  any  other  sense  than  that  of 
a  state  in  which  the  spirit  is  not  yet  in  its 
resurrection  body,  and  has  not  yet  passed 
through  the  ordeal  of  the  general  judgment, 
and  may  not,  therefore,  have  received  that 
full  weight  of  either  bliss  or  suffering  which 
is  probably  connected  with  the  repossession  of 
the  body,  is  not  taught  in  the  Scriptures.  As 
used  by  Peter,  the  word  probably  means  that 
they  were  cast  down  to  hades,  which,  as  used 
in  the  New  Testament,  is  not  the  place  of  dis- 
embodied spirits,  good  and  bad  (the  earlier 
conception  of  the  Hebrews  and  the  Greeks), 
but  the  place  of  future,  endless,  punishment. 
Chains — according  to  a  weightier  reading, 
caverns  or  pits.  Of  darkness — a  most  ex- 
pressive and  solemn  metaphor.     It  shows  the 


utter  separation  of  these  fallen  spirits  from 
the  light  of  God.  Jude  (e),  speaking  of  the 
same  beings,  says  "'chains  (bonds)  under 
darkness"  ;  but  the  original  word  is  not  the 
same  as  the  commonly-received  Greek  here. 
To  be  reserved  —  reserved  (the  more  ap- 
proved reading),  i.  e.,  now  reserved,  or  kept; 
they  are  being  reserved.  Unto  judgment. 
Jude  says:  ^''Judgment  of  the  great  day.'''' 
See  Matt.  25:  41.  In  the  days  of  our  Lord 
demons  cried  out,  "  Art  thou  come  hither  to 
torment  us  before  the  time?"  (Matt.s: -29.)  That 
is,  before  the  general  judgment.  They  seem 
to  know  that  they  are  hereafter  to  ha  publicly 
judged,  and  delivered  over  to  a  more  fearful 
punishment.  All  questioning  relative  to  the 
harmony  of  the  two  views — that  the  fallen 
angels  have  already  been  sent  to  a  place  of 
punishment,  and  that  they  are  to  be  judged 
hereafter — is  as  useless  as  similar  questioning 
relative  to  impenitent  men,  who  are  also  to  be 
judged  publicly  after  having  been  consigned 
to  punishment.  The  question  is  not  one  that 
concerns  us.     All  is  known  to  God. 

5.  S  econd'Illustr  ATiON. — The  old 
Avorld — the  ancient  world,  the  antediluvians, 
with  the  exceptions  about  to  be  mentioned; 
all  the  men  of  the  period  immediately  pre- 
ceding the  flood.  Saxed— preserved,  so  that 
he  was  neither  swept  away  with  the  others, 
nor  in  danger  of  it.  Noah  the  eighth — a 
peculiar  way  of  saying,  Noah  ivith  seven 
others.  (Buttmann.)  See  1  Pet.  3:  20.  The 
keeping  of  the  few  is  contrasted  with  the  de- 
struction of  the  many.  In  every  age  the 
majority  have  been  ungodly;  whether  it  will 
ever  be  otherwise  depends  upon  the  purpose 
of  God  ;  though  it  should  be  added  that  the 
godly  are  required  to  put  forth  to  the  utmost 
their  own  free  powers  to  bring  the  ungodly 
to  knowledge  of  the  way  in  which  they  may 
become  godly.  A  preacher  of  righteous- 
ness— a  proclaimer  (herald)  to  the  men  of 
his  time  (1  Pet.  3:19),  not  of  the  righteousness 
which  is  distinctively  that  of  the  gospel  (i:i; 

Rom.  1:  17;  3:22,25,26),  but  of  that  which  COnsistcd 

of  faith  in  the  one  God,  of  reverence  for  his 


Ch.  II.] 


II.  PETER. 


97 


6  And  turning  the  cities  of  Sodom  and  Gomorrah 
into  ashes  condemned  tlmm  with  an  overthrow,  mak- 
ing llifin  an  eusample  unto  those  that  after  should  livo 
ungodly ; 

7  And  delivered  just  Lot,  vexed  with  the  filthy  con- 
versation of  the  wicked : 


G  upon  the  world  of  the  ungodly  ;  and  turning  the 
cities  of  Sodom  and  Gomorrah  into  ashes  condemned 
them  with  ai;  overthrow,  having  made  them  an  ex- 

7  ample  unto  those  that  should  live  ungodly;  and 
delivered  righteous  Lot,  sore  distressed  by  the  lasciv- 

8  ious  life  of   the  wicked  (for   that  righteous  man 


character,  and  of  reiidiiiess  to  believe  all  that 
God  might  see  fit  to  make  known.  That  was 
the  rigliteousness  which  Nonh  preaciied,  but 
see  Ileb.  11:  7  for  the  representation  of  what 
lie  himself  became.  Tlie  ungodly  were  not 
destroyed  till  after  they  had  been  permitted 
to  listen  to  faithful  preaching.  Bringing  in. 
Tliere  is  no  Greek  for  'in.'  The  connection 
may  be  expressed  thus:  Saved  Noah  wheyi 
he  brought  the  flood.  Noah's  deliverance  is 
not  a  necessary  part  of  the  illustration.  His 
case  could  have  been  passed  in  silence,  and 
the  illustration  have  been  equally  pertinent; 
but  strength  is  gained  by  putting  in  contrast 
the  antediluvians  and  the  patriarch.  This  is 
one  of  the  passages  (the  other,  Matt.  24:  37-39) 
which  Prof.  George  Rawlinson  regards  as 
teaching  with  special  emphasis  the  universal- 
ity of  the  Flood. 

6.  Third  Illustration.— Overthrow  of 
Sodom  and  Gomorrah.  It  is  unnecessary  to 
suppose  that  the  Dead  Sea  was  formed  at  the 
time  of  the  overthrow  of  these  cities.  That 
supposition,  formerly  held,  is  without  sup- 
port. A  recent  opinion  puts  the  cities  at  the 
northern  end  of  the  sea,  but,  unless  some  fur- 
tlier  investigation  compel  the  adoption  of  that 
view,  the  opinion  that  they  were  at  the  south- 
ern end  must  stand.  It  was  a  matter  of  no 
consequence  to  Peter  at  which  end  they 
stood.  The  point  with  him  was  the  illustra- 
tion which  their  overthrow  gave  of  the  cer- 
tainty that  the  false  and  licentious  teachers 
which  were  soon  to  arise  would  be  also  de- 
stroyed. Turning  .  .  .  into  ashes — having 
burnt  to  ashes.  Tiie  original  is  one  word,  a 
jiaiticiple  coming  from  a  noun  which  means 
ashes.  The  way  in  which  this  was  done  is 
not  given.  It  might  have  been  done  by  mir- 
aculous or  hy  providential  means;  the  former 
is  probable.  It  was  God's  act,  by  whatever 
means  effected.  With  an  overthrow — to  an 
overthrow.  But  the  Greek  word  for  over- 
tlirow  (icoTo<rTpo<<>j7)  is  rejected  by  Weslcott  and 
Hort ;  the  Revisers  retain  it.  The  overthrow 
is  that  to  which  the  cities  were  condemned. 
The  punishment,  however,  was  not  chiefly 
the   destruction    of   material    structures    nor 


temporal  death.  The  latter  might  have  been 
followed  by  eternal  life,  in  whicli  case  the 
burning  of  the  towns  and  the  shorU.'ning  of 
life  ought  to  have  thrilled  heaven  with  new 
joy.  An  ensample  unto — an  example  unto. 
See  comments  on  "are  set  forth  for  an  exam- 
ple" in  Jude  7.  A  diflerent  construction 
may  be  the  correct  one:  An  example  of. 
Then  the  sense  would  be,  that  in  respect  to 
punishment  the  people  of  Sodom  and  Gomor- 
rah were  made  a  specime7i  of  ungodly  men, 
and  will  continue  to  be  such  in  all  following 
time. 

7.  Neither  is  this  deliverance  of  Lot  a 
necessary  part  of  the  third  illustration,  but, 
as  in  the  second,  it  gives  force  to  the  view 
presented.  The  writer  might  have  said,  with 
less  amplification :  If  sinning  angels  were 
cast  down  to  hell,  if  the  ancient  world  was 
destroyed  by  a  flood,  and  if  Sodom  and  Go- 
morrah were  reduced  to  ashes,  how  much 
more  will  false  and  dissolute  teachers  be  pun- 
ished ;  but,  fruitful  in  thought  and  intense  in 
feeling,  he  gives  a  higher  coloring  to  his  de- 
scription of  both  classes  of  sinners  by  con- 
trasting them  respectively  with  Noah  and 
Lot.  He  might  as  well  have  set  off  the  sin  of 
the  angels  by  contrasting  with  it  the  stead- 
fastness of  unfallen  angels.  As  he  advances, 
however,  he  grows  warmer  and  strikes  off  into 
contrasts.  Delivered — rescued;  snatched 
away  is  scarcely  too  strong.  Just — righteous. 
The  word  is  akin  to  that  which  is  rendered 
righteousness  in  ver.  5,  upon  which  see  com- 
ments. Vexed — 7oo7-n  do7V7i.  These  were  a 
very  troublesome,  harassing  set  of  sinners. 
They  were  far  enough  from  being  Pharisees. 
They  sinned  openly  and  audaciously.  That 
Lot  lived  with  them  so  long  is  remarkable, 
and  that  he  lived  among  them  so  long  with 
no  essential  injury,  is  still  more  remarkable. 
The  false  teachers  of  apostolic  times  drew 
away  many  from  the  faith  ;  Lot  withstood  all 
the  people  of  four  citie?.  The  filthy  con- 
versation —  the  licentious  conduct.  The 
wicked — strictly,  the  lawless,  men  who  defied 
all  law,  human  and  divine.  See  a  description 
of  "thy  sister  Sodom"  in  Ezek.  16:  49,  60.   On 


98 


II.  PETER. 


[Ch.  II. 


8  (For  that  righteous  man  dwelling  among  them,  in 
seeing  and  hearing,  vexed  his  riglileous  soul  from  day 
to  da}'  with  Ihfir  unlawful  deeds:) 

9  The  Lord  knoweth  how  to  deliver  the  godly  out  of 
temptation,  and  to  reserve  the  unjust  uuto  the  day  of 
judgment  to  be  punished: 

10  But  chielly  them  that  walk  after  the  flesh  in  the 
lust  of  uncleauness,  and  despise  government.     Pre- 


dwelling  among  them,  in  seeing  and  hearing,  i  vexed 
hU  righteous  soul  from  day  to  day  with  their  law- 
9  less  deeds) :  the  Lord  knoweth  how  to  deliver  the 
godly  out  of  temptation,  and  to  keep  the  unrighteous 
10  under  punishment  unto  the  day  of  judgment;  but 
chiefly  them  that  walk  after  the  flesh  in  the  lust  of 
defilemeut,  and  despise    dominion.      Daring,  self- 


1  Or,  tormented. 


the  expression,  "full  of  bread"  in  Hamlet,  a 
commentator  on  Shakespeare  says:  "Shake- 
speare found  this  remarkable  expression  in 
the  Bible:  'Behold  this  was  the  iniquity  of 
thy  sister  Sodom :  pride,  fulness  of  bread, 
and  abundance  of  idleness  was  in  her  and 
in  her  daughter.'  " 

8.  This  verse  is  an  expansion  of  the  thought 
expressed  in  the  second  member  of  verse  7. 
In  seeing  and  hearing  stands  first  in  the 
Greek,  and  therefore  is  emphatic.  The  sin- 
ners were  so  numerous  that  he  could  not  help 
seeing  them,  and  so  noisy  that  he  could  not 
help  hearing  them.  Not  to  see  and  hear  was 
impossible.  The  impression  made,  however, 
by  the  entire  passage  is,  that  he  was  not  wholly 
silent.  He  must  sometimes  have  protested 
against  their  wickedness.  Dwelling  among 
them — sad  that  he  continued  to  do  so  ;  yet  his 
righteous  life,  continually^  before  them,  was 
necessary  to  give  a  climax  to  their  guilt. 
Vexed — tormented.  He  was  so  impressed 
with  the  conviction  of  their  lawlessness  and 
impurity,  that  his  righteous  soul  was  tor- 
mented, and  that  from  day  to  daj'.  Peter  uses 
the  active  verb,  perhaps  to  indicate  that  Lot 
could  not  allow  himself  to  sink  down  into 
passive  indifference  to  their  sin,  as  if  it  were 
so  great  ihiX  all  feeling  concerning  their  state 
was  useless.  ^  Vexed ^  (imperfect  tense)  indi- 
cates a  continuous  state.  The  good  man  was 
continually  plagued,  and  as  no  other  man  of 
that  region  was. 

9.  The  first  clause  accounts  for  Lot's  rescue, 
(ver.  7.)  The  Lord  kneio  how  to  do  it,  yet  it  is 
expressed  in  the  general  form  so  as  to  be  ap- 
plicable to  all  tempted  saints.  The  Lord 
knows  ho7v — sometimes  in  one  way  and  some- 
times in  another.  To  deliver — to  rescue ;  the 
same  in  the  Greek  as  in  verse  7.  Godly — the 
opposite  of  ungodly  in  ver.  5,  6;  those  whose 
hearts  are  right  toward  God  (under  the  con- 
trol of  reverence  and  love).  Temptation. 
An  edition  of  the  Bible,  1867,  by  the  Ameri- 
can Bible  Society,  prints  in  the  plural  num- 


ber ;  a  small  New  Testament  of  the  same  year, 
by  the  same  Society,  prints  in  the  singular 
number.  The  latter  is  correct.  And  {but) 
to  reserve.  Here,  at  last,  the  apostle  con- 
nects the  thought,  though  not  even  now 
strictly  the  words,  with  the  thought  in  verse 
4:  For  if  God  spared  '^ot  sinning  angels,  an- 
tediluvians, and  Sodomites,  how  much  less 
will  he  spare  the  false  teachers.  Yet  he  ex- 
presses his  thought  not  so  definitely,  but 
generally — the  unjust.  To  be  punished — 
not  future.  They  are  are  even  now  undergo- 
ing punishment.  To  keep  them  under  pun- 
ishment. (Revised  Version.)  The  Jjord  knows 
how  to  keep  wicked  men  for  the  Day  of  Judg- 
ment and  under  punishment.  From  this 
point  onward  the  writer  speaks  of  the  errorists 
as  if  they  had  already  come  ;  not,  as  in  verse 
1,  as  if  they  were  to  arise  in  some  future  time. 
It  is  clear,  therefore,  that  the  evils  against 
which  he  is  warning  the  churches  have  al- 
ready begun  to  appear,  while  it  is  equally 
clear  that  they  will  continue  for  a  consider- 
able period  in  the  future. 

10.  A  definite  description  of  the  overthrow 
of  the  false  teachers,  with  a  description  of 
their  character.  The  latter  extends  to  the 
end  of  the  chapter.  But  chiefly.  It  con- 
trasts the  weight  of  punishment  which  will 
fall  on  the  baser  kind  of  sinners  with  that 
which  will  be  visited  upon  the  less  base  kind. 
(Ver.  9.)  After  the  flesh — literally',  behind  the 
flesh,  an  original  use  of  the  preposition  (on-tVoi). 
It  is  commonly  used  with  respect  to  persons. 
Jude  (ver.  7)  uses  it  as  it  is  used  here  (going 
after,  behind,  strange  flesh).  It  is  the  same 
word  as  is  used  in  Matt.  10:  38  (and  followeth 
after  vae),  and  in  1  Tim.  5:  15  (turned  aside 
after  Satan).  It  implies  that  what  is  fol- 
lowed after  is  a  leader;  that  he  who  follows 
after  is  a  disciple  or  partisan.  The  errorists 
are  led  by  the  flesh  instead  of  leading  it ;  they 
follow  after  it,  go  behind  it,  as  their  leader. 
Flesh — their  nature  viewed  as  depraved,  and 
acting  through  the  body.     Lust  of  unclean- 


Ch.  II.] 


II.  PETER. 


99 


sumptuous  are  they,  selfwilled,  they  are  not  afraid  to 
speak  evil  ol'  dignities. 

11  Whereas  angels,  which  are  greater  in  power  and 
might,  bring  not  railing  accusation  against tiiem  before 
the  Ijord. 

I'.'  But  those,  as  natural  brute  beasts  made  to  be  taken 
and  (lestniyid,  speak  evil  of  the  things  that  they  un- 
derstand n"(jt ;  and  shall  utterly  perish  in  their  own 
corrui)lion  ; 

1:5  And  shall  receive  the  reward  of  unrighteousness, 


11  willed,  they  tremble  not  to  rail  at  tdiu'uities:  where- 
as angels,  tliou>;h  greater  in  might  and  power,  bring 
not  a  railing  judgment  against  them  before  the  Lord. 

12  But  these,  as  creatures  without  reason,  horn  2  niere 
animals  ^to  he  taken  and  destroyed,  railing  in  mat- 
ters whereof  they  are  ignorant,  shall  in  iheir'' de- 
stroying surel}'  be  destroyed,  sutfering  wrong  as  the 

13  hire  of  wrong-doing;  men  that  count  it  pleasure  to 


1  Gr.  glories 'i  Gr.  natural 3  Or,  to  take  and  to  dettroy 4  Or,  corruption. 


ness — in  which  as  the  element  of  their  life 
they  walk.  The  habit  of  depravity  in  the 
form  of  lustful  excesses  is  spoken  of  as  a  walk. 
Goveriinieiit — dominion,  probably  all  kinds 
of  human  dominion.  They  despise  all  gov- 
ernment except  that  of  their  own  lusts! — not 
unknown  now.  That  the  devil  is  meant  can- 
not be  siiown.  Compare  .Jude  8.  Presump- 
tuous— audacious,  bold.  Self-willed.  These 
audacious  men  are  self-willed — a  humiliating 
fact.  Not  afraid  to  speak  evil,  etc. — of 
dignities  they  do  not  fear  to  speak  evil.  At 
the  thouglit  of  doing  that  they  never  tremble. 
AVhat  is  meant  by  'dignities'  is  uncertain. 
The  opinions  of  expositors  greatly  differ.  The 
translation  of  the  word  in  many  other  places 
is  glory.  The  margin  of  the  Revised  Version, 
glories.  It  is  hazardous  to  speak  definitely 
when  there  is  so  little  ground  even  for  con- 
jecture. The  interpretation  of  the  word  has 
been  inade  by  some  to  turn  on  the  meaning 
of  Jude,  ver.  8,  9,  which  sire  themselves,  espe- 
cially the  latter,  too  difHcult  to  yield  much 
help.  It  is  upon  the  ground  of  those  verses  that 
some  understand  by  dignities  the  devil,  or  at 
least  demons.  But  that  meaning  must  be 
rejected.  It  may  possibly  refer  to  the  glories 
of  the  Father  and  the  Son,  but  even  that  has 
little  to  support  it.  It  may  refer  to  beings 
who  are  high  in  earthly  official  glory;  possi- 
bly, to  all  glorious  religious  things. 

11.  Whereas  is  not  to  be  taken  as  express- 
ing contrast ;  it  is  nearly  equivalent  to  7/)/n(!e.- 
while  tlie  heretics  had  a  given  spirit,  angels 
had  an  opposite  spirit.  Angels — good  angels. 
Greater— than  the  self-willed,  audacious  her- 
etics. Railing  accusation — railing  judg- 
ment. Against  them  —  against  dignities. 
Some  say,  against  the  false  teachers.  Before 
the  Lord— in  the  Lord's  presence.  The 
angels,  tliough  so  superior,  have  sufficient 
humility  to  abstain  from  such  severity  of 
spirit,  however  wanting  in  the  best  elements 
of  character  some  earthl3'  rulers  inay  be.    But 


the  Greek  for  '  before  the  Lord '  is  deemed  by 
some  as  not  belonging  to  the  true  text.  It  is 
accepted  by  the  Revisers,  but  Westcott  and 
Hort  mark  it  as  an  alternative  reading,  and 
think  it  impossible  to  decide  which  reading 
should  be  adopted. 

\'X.  But  these— the  teachers  of  error  in 
contrast  with  the  good  angels.  As  natural 
brute  beasts,  etc. — as  irrational  creatures, 
born  naturally  (with  animal  natures)  for  the 
very  purpose  of  being  captured  and  destro^'ed. 
A  marginal  reading  in  the  Revised  Version: 
to  take  and  to  destroy.  The  comparison, 
which  is  striking,  implies  that  these  men  have 
lowered  themselves  to  a  level  with  brutes,  and 
have  fitted  themselves  to  be  destroyed,  even 
as  the  latter  are  fitted  by  nature  to  be  taken. 
See  Crit.  Notes.  Speak  evil,  etc. — railing 
in  things  of  v)hich  they  are  ignorant.  If  the 
interpretation  of  'government,'  'dignities,' 
and  'them'  (ver.  11)  is  correct,  it  follows  that 
the  things  of  which  they  are  ignorant  pertain 
to  earthly  rulers.  They  have  not  been  in  the 
way  of  knowing  much  concerning  political 
government  and  political  rulers,  and  were 
there  no  other  reason,  that  is  sufficient  to  show 
the  wickedness  of  their  railing.  Shall  ut- 
terly perish — shall  in  their  destructivenes 
be  destroyed,  is  an  approximation  to  the  play 
upon  words  found  in  the  Greek.  According 
to  valuable  manuscripts,  even  (icai),  surely, 
Revised  Version,  is  the  correct  reading;  shall 
surely  be  destroyed. 

1.3.  And  shall  receive— not  a  new  element 
of  punishment  so  much  as  the  result  of  the 
punishment  expressed  in  the  closing  words  of 
ver.  12.  The  sense  is:  shall  perish  in  their  own 
corruptior,  thus  receiving,  as  they  ivill,  the 
reward  of  unrighteousness.  All  unrighteous- 
ness has  reward  (reward  for  iniquity),  but 
how  different  from  the  reward  obtained  for 
righteousness!     Compare    the    case  of   Abel 

(Heh.  11:4);    Knoch  (Heh.  11:5);   MoSOS,  (Heb.  11  :  24-26.) 

Judas   v;as   the  cause  of  a  field   being  pur- 


100 


II.  PETER. 


[Ch.  II. 


as  they  that  count  it  pleasure  to  riot  in  the  daj'tiiue.  | 
Spots  Ifiey  are  and  blemishes,  sporting  themselves  with 
their  own  deceivings  while  they  feast  with  you  ; 

14  Having  eyes  full  of   adultery,  and  that  cannot 
cease  from  sin ;    beguiling   unstable   souls :    a  heart 


revel  in  the  day-time,  spots  and  blemishes,  revel- 
ling in  their  1  deceivings  while  they  feast  with  you 
14  having  eyes  full  of  2  adultery,  and  that  cannot  cease 
from  sin  ;  enticing  unstedfast  souls;  having  a  heart 


1  Some  aocient  authorities  rend  love-feasts 2  Gr.  an  adnilteress. 


chased  with  the  "reward  of  iniquity"  (Acts 
1:18),  with  wages  obtained  b3'  iniquity.  A 
small  field ;  a  great  price.  So  these  heretics 
will  receive  great  (terrible)  pay  fur  their 
heresy  and  vice.  As  they  that  count,  etc., 
(a  participle),  acccnmting  I'eveling  by  day  a 
pleasure.  Day — niaj-  be  equivalent  to  daily  ; 
it  may  express  transientness  in  contrast  with 
eternal  duration  ;  or  it  may  stand  in  contrast 
with  night.  If  the  last  is  correct,  the  men 
are  sunk  so  low,  that,  unlike  those  that  were 
drunken  in  the  night  (i  Tness.s:  7),  they  revel 
in  the  day.  In  the  day — {iv  rnxepa)  stands 
between  the  (riiv)  and  riot  {rpv<t>riv)  the-in-day 
riot,  and  may  therefore  in  Greek  usage  be 
adjectival  (the  daily  riot).  See  Buttmann,  p. 
331.  Spots  they  are.  The  introduction  by 
King  James'  Revisers  of  unnecessary  words 
into  the  intense  and  vivacious  style  of  this 
chapter  is  unfortunate.  Says  the  writer, 
wrought  up  to  the  highest  pitch  of  Christian 
indignation :  spots  and  staijis,  reveling  in 
their  own  deceivings  (not  sporting  themselves 
vnth),  while  they  feast  with  you.  Few  con- 
nective particles  are  used,  but  the  writer 
drives  on  with  a  rattling  rapidity  of  words 
which  is  like  the  clashing  of  battle-axes. 
Deceivings.  Jude  says  (ver.  12),  ''feasts  of 
charity,"  but  in  letters  and  sound  the  Greek 
word  is  remarkably  like  the  word  used  here. 
Peter  says:  apatais ;  Jude,  agapais.  It  has 
been  considered  either  with  Peter  or  with 
Jude  (which  ever  wrote  first)  as  a  play  of 
words.  It  should  be  added  that,  according  to 
some  important  manuscripts,  Peter  used  the 
same  word  as  Jude.  Westcott  and  Hort  are 
unable  to  decide,  but  have  put  the  word  for 
(iTrarats)  dcceivings  in  the  text,  and  for  love- 
feasts  (avaTTots)  in  the  margin.  While  they 
feast,  etc.  Jude  (ver.  12)  restricts  it  to 
"love-feasts,"  concerning  which  see  com- 
ments; but  Peter  uses  a  more  general  word, 
which  may  include  the  Lord's  Supper,  love- 
feasts,  and  ordinary  social  festivals.  These 
graceless  heretics  had  a  fascinating  power  of 
deception.  They  did  not  "wear  their  hearts 
upon  their  sleeves."  Adroit  in  address,  they 
were  able  to  smother  every  spark  of  suspicion 


in  those  whom  they  purpose  to  gain  to  their 
lustful  and  avaricious  ends.  Such  gross 
forms  of  evil  are  now  so  wanting  in  evangeli- 
cal churches  that  it  is  diflacult  to  see  how 
they  could  have  arisen  so  early.  When  the 
veil  is  lifted  from  European  Church  life  in 
not  a  few  of  the  ages  preceding  the  Reforma- 
tion, evils  are  to  be  seen  which  are  scarcely  if 
at  all  less. 

14.  This  verse  continues  the  description. 
Eyes  full  of  adultery.  Here,  too,  the 
manuscripts  differ,  but  preponderate  strongly 
in  favor  of  the  word  meaning  adulteress: 
eyes  full  of  an  adulteress.  Not  any  given 
woman  can  be  meant,  but  the  singular  stands 
as  the  representative  of  a  class.  So  impure 
are  the  heretics  that  their  eyes,  so  to  speak, 
are  filled  with  an  adulteress.  They  can  see 
nothing  else.  An  adulteress  is  pictured  on 
the  retina — that  is,  their  association  of  ideas 
and  feelings  is  habitually  lustful.  The  im- 
purity is  in  the  heart,  yet  the  impure  do 
undoubtedly  often  betray  their  real  character 
in  the  eye. 

A  sin  prevailing  much  in  youthful  men, 
Who  give  their  eyes  the  liberty  of  gazing. 

That  organ  which  was  intended  to  illustrate 
so  signally  the  wisdom'  of  the  Creator  is 
transformed  by  the  inward  power  of  lust  into 
a  tell-tale  mirror.  That— refers  to  eyes.  It 
is  the  eyes  that  cannot  cease  from  sin.  The 
writer  uses  but  one  word  where,  perhaps,  the 
English  requires  three  or  four,  and  that  one 
an  adjective:  eye&  unceasing  ivoxn  sin.  Eyes 
soiled,  stained,  by  sin,  would  be  the  render- 
ing of  the  word  found  in  some  of  the  manu- 
scripts. The  student  will  find  the  relative 
value  of  the  two  readings  considered  in  Butt- 
mann's  "Greek  Grammar"  p.  65.  The  sin 
is  that  to  which  the  context  refers.  The  eyes 
retain  the  picture  because  the  mind  retains  its 
impurity.  Beguiling — ensnaring,  as  a  man 
may  snare  a  bird  or  bait  a  fish.  Unstable 
(3:  16),  in  that  they  are  not  firmlj'  fixed  on 
Christ  as  the  foundation,  (i  Pet.s:  6,8.)  The 
snares  and  the  ensnared — what  a  meeting 
must  it  be  at  the  Day  of  Judgment!  The 
latter  were  not  necessarily  weak  in  intellect; 


Ch.  II.] 


II.  PETER. 


101 


they  have  exercised  with  covetous  practices;  cursed 
children : 

15  Which  have  forsaken  tlie  rit,'ht  way,  and  are 
goue  astray,  following  the  way  ot  lialaam,  the.  sun 
of  Bosor,  who   loved   the  wages  of  unrighteousness; 

16  But  was  rebuked  for  his  iniquity:  the  dumb  ass 


15  exercised  in  covetousness;  children  of  cursing;  for- 
saking the  right  way,  they  went  astray,  having  fol- 
lowed  the   way   of  Balaam   the  .sou   o'l  'Beor,   who 

16  loved  the  hire  of  wroiigHioiiig:  but  he  was  rebuked 
for  his  own  transgression:  a  dumb  ass  spake  with 


I  Mao;  aDcieiit  autboriik-s  read  Botor. 


the  former  were  so  bad  that  suspicion  and  re- 
sistance ought  to  have  been  awakened.  "I 
was  enticed:"  that  you  played  the  fool  is 
equally  true.  A  heart  .  .  .  exercised  with 
covetous  practices — having  a  heart  trained 
in  covetousness.  (ua.  56:ii.)  The  word  for  trained 

{yiyvyiva(Tii.evr]v)    is    that    frotn    which    OUT   WOI'd 

gymnastic  is  derived.  It  came  from  a  word 
meaning  naked  (gymnos);  for  those  who 
among  the  Greeks  were  gymnastics  practiced 
nearly  naked.  These  men  were  gymnastics 
in  covetousness.  The  heart  was  trained  to  it. 
A  man  who  is  covet(JUS  by  nature  may  yet  be 
so  unconscious  of  the  sin,  as  to  put  himself 
through  a  course  of  training  which  will  make 
him  an  atlilete  in  the  detestable  vice.  Most 
persons  who  are  of  penurious  disposition  are 
totally  unconscious  of  the  fault,  and  were 
they  charged  with  it  would  resent  it  with 
great  spirit.  Cursed  children  —  literally, 
children  of  a  curse.     See  on  1  Pet.  1 :  14. 

15.  Which  have  foxsa\ien— forsaking  (the 
better  reading)  the  right  way.  They  vjent 
astray  brings  out  the  relation  of  the  first 
clause  (participial)  to  the  second.  And  now 
Peter  recalls  from  the  ancient  history  of  the 
Jews  the  case  of  one  who  was  also  for  the 
most  part  a  false  prophet;  for  the  most'  part, 
for  the  history  shows  that  Balaam  was  not  a 
mere  heathen  diviner.  Though  born  and  liv- 
ing amotig  idolaters,  he  had  in  some  way  ac- 
quired some  knowledge  of  the  true  God;  for 
in  talking  with  the  servants  of  Balak,  he  used 
the  peculiar  name  of  the  true  God,  Jehovah 
(Num.  22:  8,  18,  Common  Version,  Lord),  in 
distinction  from  the  name  applied  also  to  pagan 
gods.  It  is  clear  that  Jehovah  made  to  him  for 
a  definite  purpose  a  few  i.>^olated  revelations 

(Num.  2:i;  12, '.'0;  23:  5-10,16-24;  24:  2-9,1519),  but  he  WaS 

never  called  to  the  office  of  a  prophet.  Pro- 
fessionally, he  was  a  diviner  or  magician  after 
a  heathen  pattern.  For  that  reason,  the  com- 
parison between  him  and  the  false  prophets 
of  Peter's  time  could  be  justly  made.  (.ludcii ; 
Rev.  2:  14.)  The  way  of  'Ba\a.dim—h\«,  manner 
of  life  was  crooked  ;  the  wa^'  which  the  here- 
tics  forsook  was  the  right  way    (a  straight 


way).  They  followed  Balaam's  way  in  that 
they  uttered,  as  he  generally  did,  falsehood, 
were  impure  as  he  was  (Num.  31:  16,  com- 
pare with  Num.  25:  1-3),  and  were  covetous. 
Balaam's  superiority  to  the  love  of  money 
was  put  on.  He  must  have  been  known  as 
receiving  pay  for  his  services  in  the  art  of 
divining,  or  Balak  would  not  have  sent  him 
the  rewards  of  divination.  (Num. 22: 7.)  He 
wanted  to  go  with  the  messengers,  but  knew 
that  Jehovah  might  not  permit  it.  See  the 
history.  (Num.,  cuapiers  22-4.)  Peter  kncw  that, 
whatever  were  his  pretensions,  he  loved 
wages  of  unrighteousness.  It  is  a  striking 
fact  that  these  very  words  were  used  by  Peter 
in  his  address  to  the  "men  and  brethren" 
who  were  assembled  in  Jerusalem  after  the 
ascension.  (Actsiiis.)  So  far  it  is  evidence 
that  Peter  was  the  writer  of  this  Epistle.  Son 
of  Bosor— son  of  Beor.  (Num.  22:5.)  The  a 
is  believed  to  have  arisen  from  a  peculiar  way 
of  pronouncing  the  second  consonant  of  the 
Hebrew  form  of  the  word.  The  Kevisers  : 
Beor ;  in  the  margin,  Bosor,  the  latter  hav- 
ing considerable  ancient  support. 

16.  But  hints  that  he  was  not  allowed  to 
be  his  own  master  in  wrong-doing;  but  was 
rebuked. 

.\nd  that  should  teach  us, 

There's  a  divinity  that  shapes  our  ends, 

Rough-hew  them  how  we  will. 

Yet  Balaam's  "indiscretion  "  did  not  serve 
him  "well"— it  served  the  Lord's  purpose 
well.  His  iniquity— his  own  iniquity;  and 
by  this  is  meant  his  desire  to  serve  Balak  by 
cursing  Israel  for  pay.  Balaam's  was  a  case 
of  informal,  conditional  contract.  There  was 
no  direct  and  positive  agreement  between  him 
and  Balak  ;  yet  the  course  taken  was  scarcely 
less  criminal  than  if  he  had  said :  "  I  will  go 
and  curse,  and  you  shall  pay  so  much  for  the 
work  done."  Such  "indirection"  of  contract 
may  be  specially  mean;  for,  while  it  shows 
purpose  to  efll'ect  a  given  end,  it  provides,  in 
selfishness,  a  loop-hole  of  escape.  The  dumb 
ass  speaking.  (Num.  22:  jmo.)  The  denial 
of  a  miracle  here  would  logically  lead  to  the 


102 


II.  PETER. 


[Ch.  II. 


speaking  with  man's  voice  forbade  tbe  madness  of  the 
prophet. 

17  These  are  wells  without  water,  clouds  that  are 
carried  with  a  tempest ;  to  whom  the  mist  of  dark- 
ness is  reserved  for  ever. 

18  For  when  they  speak  great  swelling  words  of 
vanity,  they  allure  through  the  lusts  of  the  flesh, 
thruiiyh  much  wantonness,  those  that  were  clean  es- 
caped from  them  who  live  in  error. 

19  While  they  promise  them    liberty,  they  them- 


man's  voice  and  stayed  the  madness  of  the  prophet. 

17  These  are  springs  without  water,  and  mists  driven 
by  a  storm;   for  whom  the  blackness  of  darkness 

18  hath  been  reserved.  For,  uttering  great  swelling 
u-ords  of  vanity,  they  entice  in  the  lusts  of  the  Hesh, 
by  lasciviousuess,  those  who  are  just  escaping  from 

19  them  that   live  in  error;  promising  them  liberty, 


denial  of  a  miracle  everywhere  else,  and  thus, 
in  the  end,  revealed  religion  would  be  reduced 
to  natural  religion — that  is,  would  be  shorn 
of  reality.  But  does  it  teach  (to  use  the  lan- 
guage of  the  schools)  a  subjective,  or  an  object- 
ive, act? — that  is,  was  the  miracle  performed 
directly  upon  the  subject,  Balaam?  or,  was  it 
done  upon  the  object,  the  animal  ?  It  is  one 
thing  to  work  a  miracle  upon  Balaam's  ears, 
so  that  he  shall  seem  to  hear  articulate  sounds 
coming  from  the  animal,  and  another  thing 
to  work  a  miracle  on  the  braying  powers  of 
the  beast,  so  that  its  braying  shall  become 
articulate  human  sounds.  If  the  former  is 
the  true  view,  Peter  has  taken  an  odd  way  to 
express  it,  for  he  says,  'the  dumb  ass  speak- 
ing,' he  spoke  with  a  man's  voice.  In  replj' 
to  all  objections,  it  is  sufficient  to  say  to  one  who 
believes  at  all  in  miracles,  that  it  was  no  more 
difficult  for  God  to  utter  thought  through  the 
mouth  of  the  ass  in  the  words  of  men,  than  to 
stop  men,  as  he  once  did,  from  talking  in  a 
given  language  and  cause  them  to  talk  in 
another.  The  ass  wastes  no  words,  but — 
which  is  more  than  can  be  said  of  some 
preachers — speaks  with  directness  and  force. 
Forbade  the  madness  of  the  prophet — 
repressed  it.  His  madness  was  not  insanity, 
but  perverseness,  downright  folly  concerning 
religious  things.  See  another  allusion  to  Ba- 
laam in  Rev.  2:  14,  with  Dr.  J.  A.  Smith's 
notes  in  his  "  Commentary  on  Revelation." 

17.  The  apostle  continues  the  description 
of  the  false  teachers.  Wells  without  water. 
A  well  of  water  in  Palestine,  and  other  Orien- 
tal lands,  was  formerly  deemed  one  of  the  best 

of  earthly  things.       (Prov.  lO:  ll;  Isa.  SS:  U;  John  4:  6.) 

These  immoral  errorists  were  dry  wells.  They 
had  no  truth,  no  grace,  and  therefore  no  power 
of  refreshment.  Such  men,  however,  in  our 
own  day,  are  believed  by  their  admirers  to  be 
wells  full  of  water,  sweet  and  medicinal  withal. 
Clouds— according  to  the  true  reading, 
mists  ;  mists  carried  (driven)  with  (by)  a 
tempest.  It  expresses  restlessness,  want  of 
stability.      (Jameairs.)     One    error    leads    to 


another,  and  this  to  yet  another.  (Eph.  4:i4.) 
The  errorist  has  no  anchorage.  The  feverisli 
instability  of  one  who  is  not  grounded  on 
eternal  truth  is  incurable,  except  by  the  grace 
of  God.  The  consequence:  to  whom  the 
mist  (the  blackness)  of  (the)  darkness.  See 
2:4,  'chains  (pits?)  of  darkness' !  There  is 
weighty  manuscript  authority  for  rejecting 
the  words  forever  (eU  aiwva)  from  the  text. 
Lachmann,  Tischendorf,  Tregelles,  and  West- 
cott  and  Hort,  do  not  retain  it.  Nor  do  the 
Revisers  adopt  it. 

18.  For.  The  apostle  illustrates  the  empti- 
ness of  the  wells  and  the  unstableness  of  the 
clouds.  When  they  s-peak— speaking,  a  par- 
ticiple with  which  the  verb  allure  is  con- 
nected. Great  swelling  words  of  vanity 
— literally,  overswellings  of  vanity.  Inele- 
gant modern  phrase  would  call  them  great 
sivells.  They  abounded  in  high  sounding 
words,  but  these  were  as  empty  of  ideas  as 
many  of  the  wells  of  ancient  Palestine  were 
empty  of  water  in  the  days  of  our  apostle. 
Their  words  were  even  vanity  itself.  In  the 
utterance  of  their  emptiness,  they  had  as  their 
aim  the  enticement  of  others,  but  this  was 
accomplished  through  (rather  in)  the  lusts 
of  the  flesh — they  lived  in  lust.  Through 
much  wantonness — not  put  in  apposition 
with  'lusts  of  the  flesh.'  Our  translators 
sought  to  express  the  plural  {iaeXyeian)  debauch- 
eries by  means  of  much.  Clean  escaped — 
a  little  escaping,  barely  escaping.  He  proba- 
bly refers  to  persons  who  had  very  recently 
professed  conversion.  In  error — of  life,  the 
yet  unconverted.  These  converts,  when  just 
beginning  to  escape  from  the  influence  of  the 
surrounding  depravity,  are  enticed  by  these 
pretended  Christians,  these  impure  heretics. 
'  Clean  (really)  escaped  '  (ovtus  a.no<t>fvyovTai) 
has  much  less  right  in  the  text  than  the  words 
for  a  little  escaping  (oAiyw?  a7ro(<>euyo»'Ta?),  on  the 
point  of  doing  so.  The  latter  has  been  adopted 
by  many  well-known  scholars. 

19.  While  they  promise — promising, 
connected,  like  speaking,  with  'allure'  (ver.  is): 


Ch.  II.] 


II.  PETER. 


103 


selves  are  the  servants  of  corruption :  for  of  whom 
a  man  is  overcome,  of  the  same  is  he  brought  in 
bondage. 

20  For  if  after  they  have  escaped  the  pollutions 
of  the  world  through  the  knowledge  of  the  Lord 
and  Saviour  Jesus  Christ,  they  are  again  entangled 
therein,  and  overcome,  the  latter  end  is  worse  with 
them  than  the  beginning. 

21  For  it  had  ueen  better  for  them  not  to  have 
known  the  way  of  righteousne.-is,  than,  after  tlii'v 
have  Icnown  //,  to  turn  from  the  holy  comuiaud- 
ment  delivered  unto  them. 


while  they  themselves  are  bondservants  of  corrup- 
tion ;  for  of  'whom  a  man  is  overcome,  of  the  same 

20  is  he  al.so  brought  into  bondage.  I'or  if,  after  ihey 
have  escaited  the  delilemeuts  of  the  world  througli 
the  knowledge  of  "-the  l>ord  and  .Saviour  Jesus 
Christ,  they  are  again  entangled  therein  and  over- 
come,  the   last   state    is   become   worse   with    them 

21  than  the  lirsl.  For  it  were  lietter  lor  them  not  to 
have  known  the  way  of  lighteoiisutss,  than,  after 
knowing    it,    to    turn    hack    Irom    llie    holy    eom- 

22  maudmeul  delivered  uulo  them.    It  has  happened 


1  Or,  what 2  Man}-  aucient  autlioiities  read  our. 


they  allure,  promising  liberty.  The  dry  welll 
the  pompous  but  empty  words  !  The  liberty 
promised  was  liberty  to  yield  to  unbridled 
indulgence  i)f  passion.  Contrast  the  words  of 
Christ.  (John 8: 32, 36.)  This  wretched  working 
of  evil,  beginning  in  the  times  of  the  apostles, 
has  often  been  repeated.  In  the  history  of  a 
body,  which,  for  the  most  part,  has  been  only 
a  politico-priestly  organization,  are  some  sad- 
dening illustrations:  and  in  our  own  country 
tire  individuals  and  communities  of  whom 
the  description  in  this  verse  is  too  true.  The 
servants — bond-servants.  The  original  is  the 
word  used  by  the  Greeks  for  slave ;  and  were 
slave  used  here,  it  would  scarcely  overmatch 
in  strength  the  other  terms  of  the  description. 
For  of  whom.  By  what  is  grammatically- 
possiMe.  It  is  the  expression  of  a  general 
fact,  and  has  often  been  verified  in  war. 
(1  Sam.  17 : 9.)  It  is  here  applied  to  the  heretical 
teachers.  That  in  their  case  corruption  may 
be  held  as  the  overcoming  power  is  a  consid- 
eration in  favor  of  by  what.  They  are  over- 
come by  their  own  corruption.  Hence  it  is 
said  they  are  the  'servants'  of  corruption. 

20.  For.  The  point  is  contained  in  the 
last  clause,  and,'  corresponding  with  the  final 
clause  of  ver.  19,  is  intended  to  explain  it, 
but  it  is  a  step  in  advance.  The  bondage  is 
such  that  the  false  teachers  are  in  a  worse 
state  than  at  first.  If.  As  Huther  has  neatly' 
expressed  it,  the  reality,  as  often,  is  exjiressed 
h ypothetically.  The  pollutions.  Miasjns 
is  the  Greek  transferred  into  English;  ^-et  it 
must  not  be  supposed  that  the  writer  used  the 
term  with  figurative  reference  to  that  foulness 
of  the  air  which  the  word  is  now  used  to  ex- 
pres.s.  Its  original  meaning  is  a  coloring, 
staining;  hence,  moral  defilement.  The 
Avorld — those  who  live  in  wickedness  {error, 
ver.  18).  Through  {in)  the  knowledge  of 
the  Lord  and  Saviour  Jesus  Christ.  See 
1 :  2,  8.  In  the  knowledge  of  whom  else  is 
12 


escape  possible?  'Lord  and  Saviour'  are 
both  connected  with  'Jesus  Christ,'  for  there 
is  but  one  article  for  both  words.  The  Greek 
for  'our'  (our  Lord)  is  found  in  some  mtinu- 
scripts.  Therein  stands  first  in  the  original 
for  emphasis:  but  (omitted  in  the  Common 
Version,  and  even  in  the  Revision)  by  these 
(pollutions)  having  been  again  entangled,  are 
overcome.  'Entangled'  is  highly  descriptive. 
(2 Tim. 2: 4.)  A  Spider' s  web  is  not  more  entan- 
gling for  the  luckless  fly  than  the  world's  pol- 
lutions for  unstable  souls.  The  latter  end — 
literally,  the  last  things:  the  beginning — 
the  first  things.  That  is,  the  state  into  which 
they  have  come  is  worse  than  even  their  state 
before  supposed  conversion.  (Matt.  12:  «;  Luke 
n:  26;Heb.io:  26,27.)  That  in  relapsing  from  the 
Christian  profession  the  soul  becomes  harder, 
even  more  bitter,  than  it  was,  is  a  fact  often 
observed.  Great  scoffers  are  born  of  re-en- 
tanglement in  evil. 

21.  For.  The  startling  statetnent  just  made 
is  confirmed,  thougli  not  by  formal  proof.  It 
had  been  better— t^  were  better.  It  is  a 
positive,  unconditional  declaration;  there  is 
not  the  least  reason  to  doubt  that  it  were  bet- 
ter. Not  to  have  known— and  so  by  impli- 
cation to  be  noiv  ignorant  of.  The  way  of 
righteousness  is  the  way  of  righteousness 
which  comes  by  faith  in  Christ.  Compare 
'the  way  of  truth'  (ver.  2),  and  'the  right  way.' 
(Ver.  15.)  See  on  1:  1,  especially  the  Critical 
I^fote.  Than  (iits),  after  they  have  known 
(it).  It  implies  that  they  know  it  yet.  The 
knowledge  of  the  way  has  not  been  lost:  they 
have  not  relapsed  into  that  state  of  ignorance 
in  which  they  once  were;  that  is  impossible, 
however  fearfully  they  have  relapsed  in  pro- 
fession of  interest  in  the  way.  The  holy 
commandment— essentially  equivalent  to 
the  way  of  righteousness,  but  representing  the 
way  from  a  difl^erent  point — that  is,  as  a  way 
which  they  were  commanded   tft  enter.      It 


104 


11.  PETER. 


[Ch.  III. 


22  But  it  is  happened  unto  them  according  to  the 
true  proverb,  The  dog  is  turned  to  his  own  vomit 
again ;  and,  The  sow  that  was  washed  to  her  wal- 
luwiug  in  tlie  mire. 


unto  them  according  to  the  true  proverb.  The  dog 
turning  to  his  owu  vomit  again,  and  the  sow  that 
had  washed  to  wallowing  in  the  mire. 


CHAPTEE  III. 


THIS  second  epistle,  beloved,  I  now  write  unto  you ;  I 
in  bulk  which  I  stir  up  your  pure  minds  by  way  of 
remembrance:  I 


1      This  is  now,  beloved,  the  second  epistle  that  I 
write  unto  you;  and  in  both  of  them  1  stir  up  your 


was  holy  in  nature  and  end.     Delivered — 
Compare  "faith  once  delivered  to  the  saints." 

(  Jude  3.) 

22.  But — not  a  genuine  reading.  It  is 
happened — it  has  come  to  pass.  Literally, 
that  of  (that  contained  in)  the  true  prooerb 
has  happened  unto  them :  A  dog  turning  to 
his  own  vomit ;  and,  a  sow  washed,  into  a  wal- 
lowing place  of  mire.  In  proverbs  brevity 
and  sententiousness  were  secured  by  using  no 
verbs.  It  is  almost  as  if  the  apostle  pointed 
his  finger  at  them,  and  exclaimed  :  "A  dog, 
turning  to  his  own  vomit!  a  washed  sow, 
rusbing  into  and  wallowing  in  the  mire!" 
It  is  possible  that  the  first  was  derived  from 
Prov.  26:  11.  Both  must  have  been  cur- 
rent among  the  people.  "Throughout  the 
whole  East  'dog'  is  a  term  of  reproach  for 
impure  and  profane  persons,  and  in  this 
sense  is  used  b^^  the  Jews  respecting  the  Gen- 
tiles (Eev. 22: 15),  and  by  all  Mohammedans 
respecting  Christians.  .  .  .  We  still  use  the 
name  of  one  of  the  noblest  creatures  in  the 
world  as  a  term  of  contempt."  (Smith's 
"  Bib.  Diet.,"  p.  612.)  Compare  Matt.  7:  6; 
Phil.  3:  2. 

Query:  In  applying  these  proverbs  to  the 
fitlse  teachers,  what  is  the  point  which  the 
apostle  intended  to  make?  The  dog  returns 
to  his  vomit  and  the  sow  returns  to  the  mire. 
That,  clearly,  is  the  chief  point;  but  can  no 
reference  to  the  nature  of  the  animals  have 
been  intended?  and  to  that,  in  their  common 
use  of  them,  could  the  people  among  whom 
the  proverbs  were  current  have  had  no  refer- 
ence? On  the  supposition  that  the  writer  be- 
lieved such  impure  and  deceitful  men  to  have 
been  begotten  into  spiritual  sonship  (i  Pet.  i:  3), 
would  he  have  applied  to  them  such  terms  as 
'dog'  and  'sow'?  1  John  2:  19  should  be 
noted.  The  descriptions  of  ver.  20  (escaped, 
etc.)  and  of  ver.  21  {known  the  way,  etc.),  are 
indeed  just  such  terms  as  might  have  been 
applied  to  regenerated  persons,  but  there  is 
nothing  unreasonable  in  the  supposition  that 


the  application  was  made  on  the  ground  of 
their  appearaitce.  They  once  appeared  to  be 
renewed  persons;  they  had  professed  to  be 
such.  That  would  be  sufficient  to  justify  such 
phraseology.  The  question  should  be  an- 
swered, not  in  support  of  a  theological  sy.stem, 
be  the  system  either  this  or  that,  but  in  view  of 
what  the  word  of  God  teaches.  It  may  seem 
to  be  possible  that  regenerated  men,  falling 
from  grace,  may  never  be  restored,  and  may 
therefore  be  forever  lost;  but  a  thorough  ex- 
amination of  all  the  passages  bearing  on  the 
question  makes  it  quite  certain  that  God  has 
made  provision  for  preventing  the  possibility 
from  ever  becoming  a  fact.  Praise  to  his 
grace ! 

CRITICAL    NOTE.— CHAPTER   II. 

12.  The  Common  Version  makes  natural 
(<j>v(jiKa)  an  adjective  belonging  like  brute 
(aKoya)  to  beasts  {i<fa),  but  the  four  oldest 
manuscripts  have  the  adjective  after  the  par- 
ticiple made  (yeyevyiixeva.) ,  and  this  reading  is 
adopted  by  most  of  the  ablest  critics.  On 
that  ground  the  above  rendering  is  admis- 
sible.   

Part  II.   Section  Second. 

Ch.  3.  This  section  warns  the  readers 
against  the  mockers  of  the  final  coming  of 
Christ,  exhorts  to  constant  expectation  of  that 
coming,  and,  after  referring  to  Paul,  urges 
them  to  grow  in  the  grace  and  knowledge  of 
Christ.  It  is  both  stimulating  and  strength- 
ening. 

1.  This  second — a  reference  to  his  First 
Epistle.  It  aids  in  confirming  the  belief  that 
this  is  not  a  forgery,  but  was  written  by  Peter 
himself.  Beloved— a  touch  of  affection  all 
the  more  tender  after  the  resounding  of  the 
blows  laid  upon  the  heretics.  He  employs 
the  same  loving  address  in  1  Pet.  2 :  11 ;  4 :  12. 
Now  write.  Now  qualifies  second.  This 
notv  second  Epistle;  or,  this  Epi.stle  I  write  as 
already  the  second.  In  both  which.  Though 


Ch.  III.] 


II.  PETER. 


105 


2  That  ye  may  be  mindful  of  the  words  which  were 
spoken  belore  by  the  holy  prophets,  and  of  the  coiu- 
uiandment  of  us  the  apostles  of  the  Lord  and  Saviour: 

3  Knowing  this  first,  that  there  shall  come  iu  the 
last  days  scoffers,  walking  after  their  own  lusts, 

4  And  saying.  Where  is  the  promise  of  liis  coming? 
for  since  the  fathers  fell  asleep,  all  things  continue  as 
they  were  from  the  beginning  of  the  creation. 


2  sincere  mind  by  putting  you  in  remembrance;  that 
ye  should  remember  the  words  which  were  spoken 
before  by  the  holy  prophets,  and  the  commandment 
of  the   Lord   and  .Saviour  through   your  apostles: 

3  knowing  this  first,  that  Mn  the  last  days  mockers 
shall  come  with  mockery,  walking  after  their  own 

4  lusts,  and  saying.  Where  is  the  promise  of  his 
^coming?  for,  Iroiu  the  day  that  the  fathers  lell 
asleep,  all   things  continue  as  they  were  Ironi  the 

5  beginning  of  the  creation.     For  this  they  wilfully 


1  Gr.  in  the  last  of  the  days 2  Gr.  presence. 


the  English  supplies  both,  it  was  unnecessary 
to  print  it  in  italics,  for  tvkich  being  in  the 
plural  number,  'both'  is  necessary  to  a  clear 
rendering.  Stir  up,  etc.  See  on  1 :  13.  How 
the  anxiety  of  the  aged  apostle  repeats  itself! 
His  longing  heart  could  not  rest  till  it  had 
poured  itself  out  once  more,  this  time  em- 
bracing the  elect  of  all  lands,  (i:  i)  Pure. 
The  Greek,  a  beautiful  compound  word,  liter- 
ally means,  judged  in  sunlight. 

2.  Here  is  mentioned  that  which  he  desire? 
them  to  keep  in  remembrance:  the  words 
8puken  before — in  former  ages,  before  the 
birth  of  the  Saviour.  The  holy  prophets 
were  therefore  those  of  the  former  dispensa- 
tion, (i :  19-21 ;  1 1'et.  1 :  10-12.)  Us  —  rather,  your, 
the  authority  for  which  is  strong.  The  idea 
may  be  expressed  thus  :  and  of  your  apostles^ 
commandment  of  the  Lord  and  Saviour — that 
is,  of  the  commandment  which  your  apostles 
received  from  the  Lord.  It  is  a  general  ex- 
pression, including  himself  as  well  as  other 
apostles.  Commandment.  See  on  holy 
commandment  in  2:  21.  Lord  and  Saviour 
— the  same  being.  (2:20.)  Peter  had  not,  like 
some  in  later  times,  lost  his  interest  in  the  Old 
Testament.  We  learn  here  also  that  in  au- 
thority the  writings  of  the  apostles  are  equal 
to  the  gospels.     See  on  1  Pet.  2:  6. 

3.  Knowing  this  first.  See  on  the  same 
phrase  in  1 :  20.  Last  days.  See  on  1  Pet.  1: 
5.  The  margin  of  the  Kevision  says:  "Gr. 
in  the  last  of  the  days."  Scoffers,  mockers 
— so  rendered,  Jude  18.  According  to  the 
Greek  now  authorized,  mockers  iti  tnockery — 
that  is,  when  they  mock  they  are  in  their  ele- 
ment, and  the  converse  is  true,  that  when 
they  are  in  their  element  thoy  mock.  Walk- 
ing after — {according  to)  their  own  lusts — 
their  customary  mode  of  life.  'Their  own'  ; 
in  the  original  a  strong  expression  and  seldom 
found  in  the  Greek  of  the  New  Testament. 
It  is  also  used  in  ver.  16.  The  persons  here 
mentioned  seem  to  be  different  from  those 


described  in  chap.  2,  for  their  chara(!teristic 
is  denial  of  the  second  advent  of  Christ;  yet; 
like  them  they  have  no  piety  and  indulge  in 
the  lowest  kind  of  immorality.  Compare  1 
Tim.  4:  1;  2  Tim.  3:  1-4. 

4.  Saying.  The  spirit  of  mockery  will 
not  restrain  itself;  it  will  flash  out  in  taunt- 
ing words.  Where? — a  more  contemptuous 
form  of  denying  than  a  direct  affirmation. 
See  Mai.  2:  17;  Ps.  42:  8.  The  affirmative, 
the  promise  of  his  coming  has  failed,  would 
have  been  too  weak  to  express  the  spirit  of  the 
mockers.  Infidelity  is  a  system  of  stubborn 
negation;  skepticism  of  contemptuous  inter- 
rogation. Interrogation  often  leads  to  nega- 
tion. Of  his  coming — Christ's  second  com- 
ing, with  special  reference  to  the  judgment  of 
the  wicked.  For.  Even  skepticism  can  use 
the  language  of  inspired  reasoners,  but  its 
reasoning  is  neither  logical  nor  Scriptural. 
The  fathers — the  ancestors  of  the  human 
race,  or  the  founders  of  the  Jewish  nation,  or 
the  first  generation  of  Christians.  The  first 
is  the  least  probable;  strong  considerations 
lie  against  the  second;  and  even  the  last  sup- 
position is  not  free  from  difficulty.  On  the 
whole  is  to  be  preferred  those  to  whom  the 
promise  of  the  second  coming  was  made — that 
is,  the  prophets  (1:  19  compared  with  1  :  10; 
Heb.  1:  1;  1  Pet.  1:  10.  11)  of  ancient  times, 
to  whom  may  be  added  all  who  were  in 
hearty  sympathy  with  them.  The  connection 
between  since  the  fathers  fell  asleep  and 
from  the  beginning  of  creation  is  not 
clear.  "From  the  tiine  when  the  fathers 
fell  asleep"  gives  one  point  of  departure,  and 
"from  the  beginning  of  the  creation"  gives, 
apparently,  a  different  point.  Perhaps  the 
idea  is  this:  since  the  fathers  fell  asleep  all 
things  so  c<mtinue,  and  indeed  all  things  so 
continue  from  tlie  beginning  of  creation.  The 
argument  of  the  mockers  is  this  :  "From  the 
time  when  the  universe  was  made,  nature  has 
swept  on  its  way  with  great  uniformity  "  ;  and, 


106 


II.  PETER. 


[Ch.  III. 


5  For  this  they  willingly  are  ignorant  of,  that  by  the 
word  of  God  the  heavens  were  of  u\d,  and  the  earth 
standing  out  of  the  water  and  in  the  water: 

6  Whereby  the  world  that  then  was,  being  overflowed 
with  water,  perished: 

7  But  the  heavens  and  the  earth,  which  are  now,  by 


forget,  that  there  were  heavens  from  of  old,  and  an 
earth  coiupaeted  out  of  water,  and  i  amidst  water, 

6  by  the  word  of  God  ;  by  which  means  the  world  that 
then  was,  being  overflowed  with  water,  perished: 

7  but  the  heavens  that  now  are,  and  the  earth,  by  the 


1  Or,  through. 


applying  this  general  thought  to  the  case  in 
hand,  their  argument  more  specially  expressed 
is,  that  the  uniformity  has  not  been  broi^en 
since  the  time  when,  as  Christians  affirmed,  a 
promise  was  made  that  Christ  would  come  a 
second  time.  The  question  '  Where  is  the 
promise  of  his  coming?'  is  still  heard,  and, 
under  the  broader  generalizations  of  modern 
discovery,  is  not  less  persistently  and  con- 
temptuously asked  than  in  early  Christian 
times.  Even  ministers  and  churches  are  giv- 
ing little  attention  to  that  blessed  event  which 
so  fired  the  heart  of  our  apostle.  See  on  1 
Pet.  4:  7. 

5.  For,  The  apostle  accounts  for  their 
skepticism,  and  at  the  same  time  opposes  it. 
This — what  follows — that  by  the  word  of 
God,  etc.  Ignorant  they  are,  hidden  from 
them  it  is;  but  their  ignorance  is  voluntary, 
and  voluntary  in  the  largest  sense  of  the  word 
— that  is,  it  implies  both  an  act  of  the  will  and 
a  depraved  state  of  the  affections.  "Willing 
ignorance  is  conscious  ignorance;  and  this  is 
more  nearlj'  universal  than  most  apologizers 
for  human  sinfulness  are  disposed  to  admit. 
That,  etc.  The  point  which  Peter  makes  is 
this:  The  creation  of  the  earth,  and  the 
attendant  material  heavens,  was  effected  by 
God;  and  it  was  God  who,  after  a  long  period 
of  apparent  sameness  in  the  operations  of 
nature,  made  a  sudden  and  miraculous  change 
in  the  condition  of  the  earth  and  its  inhabit- 
ants; yet  it  was  unexpected  by  most  of  the 
people  then  living — naj',  they  scoffed  at  it. 
That  change  was  effected  by  means  of  water. 
However  great  the  disposition  to  mock,  God 
can,  and  will,  effect  another  change  on  the 
same  heavens  and  earth  ;  and  that  can  be 
effected  by  fire.  It  is  at  the  time  of  such  a 
change  that  Christ  will  come.  The  word  of 
God — not  the  second  person  of  the  Trinity,  as 
in  John  1:  1.  See  Gen.  1  :  3,  6,  9,  11,  14,  etc. 
("  And  God  said.")  Speaking  was  equivalent 
to  acting.  Even  if  it  should  be  conceded  that 
the  method  in  which  creation  came  into 
beingwas  exclusively  by  "development,"  that 
method  would  have  been  an  expression  of  the 


will  of  an  Intelligent  and  Almighty  Being. 
Of  old  is  to  be  referred  to  the  beginning 
of  things.  (Gen.i:!.)  Standing— co7istihitcd. 
"  'The  earth,'  says  Peter,  'was constituted  out 
o/ water,'  out  of  the  material  contained  in  the 
water — not,  '  rose  up  out  of  water.'  "  In  the 
water — by  means  of  water.  The  earth  was 
formed  by  means  of  water  (Gen.  i:  6, 7, 9,  lo) — 
"i.  e.,  through  the  action  of  water,  which  partly 
retired  to  the  low  places,  and  partly  formed 
the  clouds  in  the  sky."  (Winer.)  Another 
view  is  possible — that  water  yielded  its  solid 
particles  for  the  formation  of  the  earth.  The 
account  given  by  most  heathen  nations  re- 
specting the  origin  of  water  and  land  is  very 
absurd  compared  with  the  representation  given 
in  the  Scriptures. 

6.  Whereby — by  which  (means).  The  refer- 
ence is  doubtful,  and  is  the  more  so  because 
the  pronoun  is  in  the  plural.  It  is  referred 
by  some  to  heavens  and  earth — b3'  the  heavens 
pouring  down  their  waters,  and  the  earth 
pouring  them  forth.  But  world  here  means 
heaven  and  earth.  It  is  the  destruction  of  the 
material  world,  involving,  indeed,  the  destruc- 
tion of  men  and  animals,  to  which  the  writer 
is  referring ;  and,  therefore,  he  could  not 
have  meant  to  say,  by  which  heavens  and 
earth  the  heavens  and  earth  were  made  to 
perish.  Some  say  :  In  consequence  of  which 
arrangement  of  things.  Others  refer  it  to 
water,  and  account  for  the  plural  by  making 
a  double  reference  to  water  "as  the  material 
out  of  which  water  was  formed,  and  to  water 
as  the  means  bj'  which  the  earthy  part  of  the 
globe  was  made,"  or,  as  Huther  adds,  "  which 
is  more  natural,  to  the  word  of  God  as  well  as 
to  water,  so  that  v)hereby  (Sia  iiv)  is  to  be  trans- 
lated, by  v)hich  things.'^  Overflowed  .  .  , 
perished — not  annihilated,  but  changed.  Tlie 
change  was  miraculous.  It  did  not  occur  as  a 
mere  development  of  natural  law.  It  was 
effected  by  the  direct  touch  of  the  hand  of 
God,  breaking  up  the  natural  order  of  things. 
See  Crit.  Notes. 

7.  But  contrasts  destruction  by  water  and 
destruction  by  fire.    The  heavens,  etc.    'The 


Ch.  Ill] 


II.  PETER. 


107 


the  same  word  are  kept  in  store,  reserved  unto  fire 
against  the  day  of  judguieut  and  perdition  of  ungodly 
lueu. 

8  But,  beloved,  be  not  ignorant  of  this  one  thing, 
that  one  day  is  with  the  Lord  as  a  thousand  years,  and 
a  thousand  years  as  one  day. 


same  word  have  been  i  stored  up  for  fire,  being  re- 
served against  the  day  of  judgment  and  destruction 
of  ungodly  meu. 

8  But  forget  not  this  one  thing,  beloved,  that  one 
day  is  with  the  Lord  as  a  thousand  years,  and  a 

9  thousand  years  as  one  day.    The  Lord  is  not  slack 


1  Or,  stored  with  fire. 


heavens'  which  are  iioav  is  contrasted  with 
the  world  that  then  was.  Kept  in  store  .  .  . 
fire.  The  Greek  allows  '  fire '  to  be  brought 
in  earlier;  thus,  as  in  the  Revised  Version, 
stored  up  for  fire,  or  stored  up  ivith  fire. 
Reserved — or,  being  reserved  (while  they 
are  reserved).  See  upon  ver.  10.  This,  with 
the  related  statements  in  ver.  10,  12,  13,  is  an 
instance  of  Peter's  originality,  though  remote 
allusions  to  the  destruction  of  the  earth  even 
by  fire,  as  connected  with  God's  coming  to 

punish,   are  numerous.       (Ps.SO:  3;97:3;102:  26;Isa. 

34:  4;  51:  6;  66:  15.)      Sucli    allusion   Is  made    ill 
the   words  of   Christ:    "Heaven    and  earth 
shall  pass  away"  (Matt. 24 :  as),  by  the  writer  of 
Hebrews  (12:  26,27),  and  by  Paul.     (2The^s. i:  8.) 
"Very  striking  is  the  implication  in  Isa.  66:  22. 
This  representation  of  the  certainty  of  the 
world's  destruction  appears  to  be  confirmed 
by  recent  scientific  conclusions.   "Our  earth  is 
approaching  a  finality  through  various  causes 
of  change.     Its  surface  is  wearing  out,  and 
its  lands  becoming  sea-sediments.      Its  pro- 
gressive refrigeration  will  result  in  the  com- 
plete   absorption   of  atmosphere  and  water. 
Tidal  action  will  slacken  the  rate  of  rotation 
until  each  side  is  turned  alternately  two  weeks 
toward    the    scorching    sun,  and  two  weeks 
toward  the  cold  regions  of  space.  If  this  is  not 
enough,  the  sun  is  destined  to  be  extinguished, 
and  the  earth   to  be  precipitated  upon  the 
central  funeral  pile  of  our  system.     Any  one 
of  these  contingencies  demonstrates  that  the 
duration  of  the  habitable  globe  is  limited." 
(Alexander  Winchell,  LL.D.,  Professor,  Uni- 
versity of  Michigan,  "Journal   of  Christian 
Philosophy,"  Vol.   I,   No.  3.)     "  We  can  see 
distinctly   many  causes   in  operation   which 
must  finally  result  in  an  entire  change  of  con- 
ditions for  the  earth,   and  ultimately,  unless 
the  course  of  affairs  is  somehow  arrested  in  a 
way  we  cannot  even  guess  at  now,  must  termi- 
nate in  its  lifelessness  or  destruction."    (C.  A. 
Young,  LL.  D.,  Professor,  Princeton  College, 
idem.  Vol.  I,  No.  2.)     Kays  the  same  distin- 
guished astronomer,  when  speaking  of  the  one 
solar   problem,  "which   excites   the    deepest 


and  most  general  interest  "—"that  relating  to 
the  solar  heat"  —  "I  perceive  no  reason  to 
doubt  the  final  cessation  of  the  sun's  activity, 
and  the  consequent  death  of  the  system." 
("Christian  Thought.")  The  gradual  shrink- 
ing of  the  earth's  orbit,  and  the  falling  of  the 
earth  upon  the  sun,  millions  of  millions  of 
years  from  the  present,  seems  to  be  a  neces- 
sary result  of  certain  existing  conditions.  It 
is  added  that  "almost  certainly  one  thing,  of 
great  and  decisive  importance  to  the  planetary 
system,  will  happen  before  the  earth  has  ap- 
proached the  sun  a  single  mile  under  this 
meteoric  action." 

But  the  reason  why  the  heavens  and  the 
earth  are  reserved  is  yet  to  be  stated :  they 
are  reserved  with  reference  to  the  day  of 
judgment,  and  of  the  destruction  of  godless 
men.  The  day  of  judgment  will  indeed  be 
the  day  of  perdition  (destruction,  not  annihi- 
lation) for  the  godless. 

8.  The  apostle  proves  from  the  nature  of 
the  divine  mind  in  relation  to  time,  that 
the  objection  of  the  scoffers  (ver.  4)  is  ground- 
less. They  say  :  All  things  so  continue  from 
the  beginning  of  creation;  there  has  been 
delay  in  Christ's  coming,  and  the  delay  has 
been  so  great  that  we  have  the  right  to  believe 
that  Christ  will  never  come  at  all  But,  says 
the  apostle,  the  Lord's  conception  of  duration 
is  such  tliat  the  argument  from  long  delay  is 
without  force.  To  his  infinite  mind  a  tliousand 
years  are  as  one  day :  not  that  even  the  Lord 
sees  no  more  duration  in  a  thousand  years 
than  he  sees  in  one  day,  but  so  far  as  respects 
the  accomplishment  of  his  purposes,  a  thou- 
sand years'  delay  is  no  more  to  him  than  one 
hour's  delay.  The  first  part  of  the  rei)ly,  one 
day  as  a  thousand  years,  was  doubtless 
suggested  to  the  apostle  by  Ps.  90:  4  (perhaps 
he  intended  it  as  a  quotation);  but  not  seem- 
ing to  be  a  pertinent  reply  to  the  skeptics,  he 
adds,  as  his  own  conception,  a  thousand 
years  as  one  day.  Peter's  estimate  of  this 
view  is  such  tliat  he  gives  it  much  prominence 
in  the  words,  this  one  thing,  and  also  in  the 
emphatic  position  which  he  gives  them.     In 


108 


II.  PETER. 


[Ch.  III. 


9  The  Ijord  is  noi  slaok  coucerning  his  promise,  as 
some  lueii  cuunl  slackness ;  but  is  longsutferiug  to  us- 
ward,  not  willing  that  any  should  perish,  but  tliat  all 
sliould  come  to  repentance. 

10  But  the  day  of  the  Lord  will  come  as  a  thief  in  the 
night;  in  the  which  the  heavens  shall  pass  away  with 


concerning  his  promise,  as  some  count  slackness; 
but  is  longsutferiug  to  you-ward,  not  wishing  that 
any  should  perish,  but  that  all  should  come  to  re- 
10  pentance.  But  the  day  of  tlie  Lord  will  coine  as  a 
thief;  in  the  which  the  heavens  shall  pass  away 


the  Greek,  thus:  But  this  one  thing  Tp^rmxt 
not  to  be  hidden  from  you  (do  not  lose  sight 
of  it). 

9.  That  there  has  been  delay  in  the  ful- 
fillment of  the  promise  is  clear;  but  has  this 
delay  been  of  the  nature  of  dilatoriness?  Has 
the  Lord  shown  slackness?  Slackness  is  the 
result  of  indifference  or  of  inability  ;  has  the 
delay  resulted  from  either?  Not  slack,  says 
our  apostle  with  characteristic  positiveness. 
Man  has  not  the  "  standard  "  time.  As  some 
men  count  slackness — not  as  some  think  it 
(the  delay)  to  be  slackness,  but  as  some  judge 
what  slackness  is.  Some  think  delay  to  be 
slackness;  not  by  such  a  "standard"  is  God 
to  be  judged.  Is  the  delay,  then,  the  result 
of  arbitrariness  ?  May  not  the  Lord  have 
some  benevolent  end  in  view  ?  Long-suffer- 
ing. God's  tender  forbearance  toward  men 
is  the  true  explanation.  (iPet.  3: 20;  Lukeis:  7.) 
To  us- ward — toward  you,  according  to  the 
better  reading,  'you'  referring  to  the  readers; 
but  as  the  remainder  of  the  verse  refers  to 
men  in  general,  it  is  most  natural  to  suppose 
that  these  also  are  included.  Not  willing. 
Purposing  that  none  shall  perish  would  be 
neither  a  fair  expression  of  the  meaning,  nor 
a  justifiable  inference.  The  original  expresses 
inclination,  disposition.  God's  disposition  is 
such  that  he  has  no  desire  in  itself  that 
men  perish;  and  hence,  to  aflSrm,  as  does 
the  theological  system  of  Dr.  Emmons,  that 
God  creates  sinful  volitions  in  men  (in 
Pharaoh,  for  example)  for  the  purpose  of 
"damning"  them,  is  untrue,  and  in  the 
highest  degree  derogatory  to  the  character 
of  God.  Peter  here  has  nothing  to  say 
concerning  that  eternal  and  loving  purpose 
by  which  the  suflFerings  of  the  Son  are  pre- 
vented from  being  borne  in  vain  ;  but  he  is 
accounting  for  the  delay  of  Christ's  coming 
to  judge  the  world.  The  judgment  is  delayed, 
in  order  that,  if  possible,  all  men  may  be 
saved.  If  men  are  lost  before  Christ  comes, 
it  is  not  because  no  opportunity  to  be  saved  is 
given  them.  Should  come — to  repentance; 
should  enter  into  repentance.  And  by  're- 
pentance' is  meant  a  change  of  mind,  and 


also  a  corresponding  change  of  conduct,  and 
in  relation  to  God  not  less  than  in  relation  to 
men.  The  attempt  has  been  made  to  apply 
the  last  clause  to  the  elect,  thus:  not  willing 
that  any  of  the  elect  should  perish,  but  that 
all  of  them  should  enter  into  repentance. 
Theology  must  not  attempt  to  overmaster 
interpretation  ;  nor  will  Scriptural  theology 
make  the  attempt.  The  words  cannot  be 
restricted  to  the  elect.  Compare  Mark  16  :  15 ; 
1  Tim.  2 :  4 ;  Ezek.  18 :  23  ;  33 :  11.  The  refer- 
ence to  men  in  general  is  so  much  more 
natural  that  it  is  to  be  preferred.  Disharmony 
between  the  view  which  the  apostle  gives  here 
and  that  in  1  Pet.  1 :  2  cannot  be  shown.  The 
lesson  from  this  verse  is  twofold :  encourage- 
ment to  Christians — for  the  delay  does  not 
spring  from  dilatoriness ;  and  to  all  men — for 
it  gives  opportunity  for  repentance. 

10.  But  the  day  of  the  Lord  will  come 
warns  against  the  presumption  that  in  con- 
sequence of  the  long-sufiFering  of  God  the 
coming  of  Christ  may  never  occur.  The 
emphasis  is  remarkable :  But  come  will  the 
day  of  the  Lord.  It  is  possible  that  but  was 
intended  to  direct  back  to  ver.  4.  The  scoflFers 
say  :  '  Where ?  '  '  But,'  says  the  apostle,  '  that 
day  will  come.'  'The  day  of  the  Lord';  a 
striking  expression,  since  all  days  are  days  of 
the  Lord  In  ver.  12  it  is  called  'the  day 
of  God,'  yet  God's  day  is  the  day  of  the  com- 
ing of  Christ.  (Ver.  4.)  See  James  5:  7;  2 
Thess.  2:  2.  ("The  day  of  Christ.")  The 
phrase  was  used  in  the  times  of  the  prophets. 

(Joel  1 ;  15  ;  Ezek.  13  :  5  ;  Isa.  2  :  12.)       To    the    elcCt    the 

day  of  the  Lord  will  be  resplendent  with 
joy;  to  scoflTers  and  sleepers  a  day  of  dismay 
and  despair.  As  a  thief— unexpectedly  and 
suddenly.  Our  apostle's  Divine  Teacher  used 
the  same  comparison  (Matt.  24:43, 44)  ;  and  Paul. 
(1  Thess.  5:2.)  To  thosc  who  Hvc  in  continual 
expectation  of  the  coming  of  Christ,  that  com- 
ing cannot  be  sudden  (1  Thess. 5:4)  ;  and  in  that 
state  of  expectancy  it  is  most  precious  to  be. 
A  name  to  live  while  one  is  dead  will  make 
Christ's  coming  like  the  coming  of  a  thief. 
(Rev.  3:3.)  See  the  letter  to  the  Church  in 
Sardis.     In  the  night — the  Greek  not  found 


Ch.  III.] 


II.  PETER. 


109 


a  great  i.oise,  and  the  elements  shall  melt  with  fervent 
heat,  the  earth  also  ami  the  works  that  are  therein 
shall  be  burned  up. 

11  SeeiiKj  then  thai  all  these  things  shall  be  dissolved, 
what  manner  of  persons  ought  ye  to  be  in  all  holy  con- 
versation and  godliness, 


with  a  great  noise,  and  the  '  elements  shall  be  dis- 
solved with  fervent   heat,  and  the  earth   and  the 

11  works  that  are  therein  siiall  be  "burned  up.  See- 
ing that  these  things  are  thus  all  to  bo  dissolved, 
what  manner  of  persons  ought  ye  to  be  in  alt  holy 

12  living  and  godliness,  looking  for  and  ^earnestly 


1  Or,  heavenly  bodice i  Tbe  most  aacieot  i 


u^icripts  read  diecovered 3  Or,  haetening. 


in  the  best  manuscripts.     In  the  which— in 

the  whicli  day.  The  heavens — the  visible 
iieaveiis  surrounding  the  earth  Will  pass 
away — compare  comments  on  ver.  13.  With 
a  great  noise — the  rendering  of  but  one 
word  (an  adverb),  and  used  in  the  New  Tes- 
tament by  Peter  only  (poi^ijSbc).  Farrar 
(■'  Early  Days  of  Christianity")  gives  it  the 
remarkable  rendering,  hurtling ly !  The  Re- 
vised Version  adheres  to  the  more  simple 
rendering  of  the  Common  Version.  Like 
7'asp,  rattling,  and  many  other  words,  the 
sound  of  the  Greek  word,  in  pronunciation, 
corresi)onds  with  thesoundof  the  act  intended 
to  be  expressed.  The  English  seems  to  have 
no  word  which  is  like  it  in  both  sense  and 
sound.  "The  crackling  of  destructive  fire," 
"the  noise  of  falling  houses,"  "crashing 
roar,"  have  all  been  suggested  as  expressive 
of  the  sense.  The  elements — "the  com- 
ponent parts  of  the  physical  world"  (Robin- 
son) ;  perhaps,  as  some  say,  the  stars,  sun, 
and  tnoon.  Revision,  in  the  margin,  "Or, 
heavenly  bodies."  Shall  melt,  etc. — literally, 
the  elements  being  burnt,  shall  be  dissolved  ; 
that  is,  they  shall  be  destroyed  by  being 
burnt.  The  works  that  are  therein— both 
the  works  of  man,  and  the  natural  material 
found  upon  and  within  the  earth.  "This 
grand  epoch  in  the  physical  world,  repre- 
sented by  the  burning  of  the  earth  and  the 
melting  of  the  elements,  preparatory  to  a  new 
cycle  of  the  divine  manifestations,  which  the 
glorified  will  see,  but  which  it  is  not  per- 
mitted us  to  understand,  is  connected  with  the 
coming  of  Christ,  the  resurrection  of  the  dead, 
and  the  final  judgment."  Professor  Samuel 
Harris,  D.  D.,  LL.  D.  ("Bib.  Sac,"  Jan., 
1873).  There  is  in  the  text  no  intimation  that 
these  groat  events  are  to  be  followed  by  a 
millennium.  Compare  2  Tim.  4  :  1.  The  wide 
prevalence  of  Christianity,  with  the  conse- 
quent prevalence  of  holiness  and  peace,  is  to 
precede  the  dissolution  of  the  earth,  the  resur- 
rection, and  the  general  judgment.  One  of 
the  theories  of  the  premillenial  advent  of 
Christ  is   "that  the   righteous  dead  will  be 


raised,  living  believers  changed,  and  yet  the 
race  be  continued  by  natural  generation;  all, 
or  nearly  all,  who  are  born,  being  converted 
in  early  life.  In  the  millennium,  therefore, 
Christ  will  reign  with  his  saints  in  their  glori- 
fied bodies  over  the  race  of  mankind  in  their 
natural  bodies.  It"  [the  above  view]  "is 
inconsistent  with  the  language  of  Peter. 
(2 Pet.  3:10-13.)  For  tliis  huiguagc  prodlcts  such 
a  dissolving  of  the  earth  by  fire  as  will  make 
it  a  new  earth,  if  the  new  earth  be  not  rather 
wholly  distinct  from  it."  (President  Hovey.) 
11.  Seeing,  etc. — literally,  all  these  things 
dissolving,  in  view  of  the  fact  that  they  are 
dissolving,  the  apostle  conceives  the  change  as 
even  now  in  the  process  of  accomplishment; 
either,  1.  Because  dissolution  is  inherent  in 
the  nature  of  things  (Winer),  or,  2.  Because 
God,  having  willed  it,  it  is  certain  to  occur. 
"Winer  gives  the  participle  (Auo/AeVcof)  the  sense 
of  the  present.  Buttmann  would  justify  the 
Revisers  ;  for  he  says  that  present  participles 
are  frequently  used  in  a  future  sense,  and 
adduces  this  very  case,  (f  137,  p.  206.)  The 
word  here  translated  'dissolved'  is  the  same 
as  is  rendered  in  ver.  10  '  shall  melt.'  The 
researches  of  modern  science  afford  a  striking 
confirmation  of  tliose  inspired  representations. 
See  the  citations  in  the  comments  on  ver.  7. 
What  manner — possiblj'  a  question,  perhaps 
an  exclamation.  Assuming  the  former,  some 
make  the  question  end  at  be,  and  consider  all 
that  follows  to  the  end  of  ver.  12  as  the 
answer;  but  others  extend  the  question  to 
godliness.  '  What  manner  '  refers  to  quality 
of  Christian  character.  Ought  —  here  the 
obligation  seems  to  be  put  only  on  the  ground 
of  the  dissolution  of  the  earth  ;  but  the  context 
shows  that  with  this  are  connected  the  otlier 
great  final  events,  including  (ver.  m)  even  their 
own  entrance  into  the  peace  and  purity  of 
heaven.  Holy  conversation  and  godii- 
ness.  The  Greek  words  are  in  the  plural: 
all  forms  of  holy  deportment  and  piety. 
Query:  How  much  are  the  j)eople  of  God 
to-day  incited  by  such  a  motive  to  seek  such 
a  character? 


no 


II.  PETER. 


[Ch.  III. 


12  Looking  for  and  hasting  unto  the  coming  of  the 
day  of  Uod,  wherein  the  heavens  being  on  lire  shall  be 
dissolved,  and  the  elements  shall  melt  with  fervent 
heal  ? 

13  Nevertheless  we,  according  to  his  promise,  look 
for  new  heavens  and  a  new  earth,  wherein  dwelleth 
righteousness. 

14  Wherefore,  beloved,  seeing  that  ye  look  for  such 
things,  be  diligent  that  ye  may  be  found  of  him  in 
peace,  without  spot,  and  blameless. 

15  And  account  <Aa<  the  longsutfering  of  our  Lord  Is 
salvation ;  even  as  our  beloved  brother  Paul  also  ac- 


desiring  the  i  coming  of  the  day  of  God,  by  reason 
of  which  the  heavens  being  on  fire  shall  be  dis- 
solved, and  the  -elements  shall  melt  with   fervent 

13  heat?  But,  according  to  his  promise,  we  look  for 
new  lieavens  and  a  new  earth,  wherein  dwelleih 
righteousness. 

14  Wherelore,  beloved,  seeing  that  ye  look  for  these 
things,  give  diligence  that  ye  may  be  found  in  peace, 

15  without  spot  and  blameless  in  his  sight.  And  ac- 
count tliat  the  longsutfering  of  our  l^ord  is  salva- 
tion ;  even  as  our  beloved  brother  Paul  also,  accord- 


1  Gr.  presence 2  Or,  heavenly  bodies. 


13.  Looking  for — expecting  it.  Hasting 
unto — hastening.  The  Greek  has  no  word  for 
'  unto.'  See  Matt.  22  :  42,  44;  1  Thess.  1 :  10. 
The  readers  are  exhorted  to  hasten  the  coming, 
etc.  The  day  was  fixed  in  the  purpose  of  God ; 
yet,  \iy  constant  growth  in  holiness  (ver.  is), 
and  by  effort,  in  accordance  with  God's  long- 
suftering  (vei.  9),  to  turn  men  to  Christ,  they 
are  to  hasten  its  coming.  Compare  Phil.  3 : 
20;  Tit.  2:  13.  As  always,  so  here,  the  point 
of  harmony  between  God's  purpose  and  man's 
activity  eludes  us.  Wherein — on  account  of 
which  day,  or,  perhaps,  on  account  of  the 
coming  of  which  day.  The  meaning  is,  that 
the  coming  of  the  day  will  be  the  occasion  of 
the  destruction  of  the  heavens  and  the  earth. 
As  to  the  remainder,  see  on  ver.  10. 

13.  Nevertheless  expresses  the  contrast 
too  strongly ;  but  is  preferable  New  heavens 
and  a  new  earth  is  put  first  in  the  Greek 
for  emphasis;  but  new  heavens  and  earth 
new,  according  to  his  promise,  we  look  for. 
Promise,  (isa. 65:  n;  66:  22.)  Righteousness 
— to  the  exclusion  forever  of  all  unrighteous- 
ness is  certainly  implied.  It  cannot,  therefore, 
refer  to  the  condition  of  human  society  on 
earth,  after  the  supposed  second  advent  of 
Christ,  during  what  some  regard  as  the  Mil- 
lennium; for  Premillenarianism  teaches  that 
toward  the  end  of  the  period  unrighteousness 
will  again  arise.  'New  heavens  and  a  new 
earth  '  — a  figurative  representation  of  the  resur- 
rection bliss  of  that  lieaven  to  which  Christ 
ascended,  where  he  now  is,  and  will  be  for- 
ever. There  is,  neither  here  nor  elsewhere 
in  the  Epistles  of  Peter,  evidence  that  the 
earth,  after  its  destruction,  will  be  refitted  as 
a  dwelling-place  for  the  elect.  Innumerable 
passages  show  that  heaven  has  already  an 
actual  existence,  and  the  supposition  that  that 
will  be  deserted  for  another,  or  that  there  will 
be  at  length  two  heavens,  the  one  there  and 
the  other  here,  is  groundless.     That  heaven, 


strictly  so  called,  is  now  elsewhere.  See,  among 
many  other  passages,  Matt.  6:  9;  Jolin  14: 
2,  3;  16:  28;  17:  24;  Acts  7:  56;  Phil.  1 : 
28;  ITirn.  6:  7. 

14.  Wherefore — a  sign  of  inference.  In 
view  of  what  is  said  in  the  preceding  verse  as 
the  object  of  their  expectation.  Seeing  that 
ye  look — looking  for,  expecting — the  same 
form  as  in  ver.  12.  Be  diligent  {earnest),  as 
in  1:  10,  15;  translated  in  Hebrews,  "let  us 
labor."  That  ye  may  be  found  of  him. 
What  Peter  meant  to  express  by  the  pronoun 
is  not  clear.  The  meaning  will  depend  on 
the  connection  supposed  to  exist.  Does  he 
mean  to  say,  blameless  by  him  ?  or,  may  be 
found  by  hiin?  The  former,  probablj'.  But 
possibly  the  rendering  should  be,  for  him,. 
Consult  Winer  g  31,  10,  p.  219,  and  Buttmann 
?  138,  p.  179,  and  §  184,  p.  187.  It  is  rendered 
in  the  Revised  Version,  "in  his  sight,"  and 
is  connected  with  blameless.  Notice  the  dou- 
bleness  of  the  motive:  1.  The  dissolution  of 
tlie  earth  (ver.  11)  ;  2.  The  possession  of  a  new 
earth,  (ver.  13.)  In  peace.  Compare  John 
14:  27.  How  different  with  the  wicked,  first 
in  this  life  (i-a. 57:  20,21),  and  then  in  the  next! 
(Rev.i4:ii.)  Sorrow  over  the  immoralities 
and  errors  of  men,  and  even  indignation  af 
the  more  Satanic  forms  of  sin,  are  possible  in 
connection  with  habitual  desire  to  be  found  by 
Christ  in  peace. 

15.  The  long-suffering—alreadj'  referred 
to  in  ver.  9.  Is  salvation — equivalent  to 
salvation,  for  it  gives  them  time  to  make 
their  calling  and  election  sure.  (i:io.)  Such 
delay  for  such  a  purpose  is  not,  however,  ab- 
solutely necessary  ;  otherwise  the  converted 
robber  (Luiie23: 40-43)  needed  more  evidence  that 
he  would  be  saved  than  his  brief  period  of 
repentance  gave  him.  Very  beautiful  and 
magnanimous  is  the  reference  to  Paul,  and 
the  more  so  inasmuch  as  Peter  was  once  the 
object  of  Paul's  rebuke.     (Gai.2: 11,12.)    Peter's 


Ch.  III.] 


II.  PETER. 


Ill 


cording  to  the  wisdom  given  unto  him  hath  written 
unto  you ; 

IG  As  also  in  all  his  epistles,  speaking  in  them  of 
these  things;  in  which  are  some  things  hard  to  be 
understood,  which  they  that  are  unlearned  and  un- 
stable wrest,  as  t/iri/  do  also  the  other  Scriptures,  unto 
their  own  destruction. 

17  Ye  therefore,  beloved,  seeing  ye  Icnow  these  things 
before,  beware  lest  ye  also,  being  led  away  with  the 
error  of  the  wicked,  I'all  from  your  own  steadfastness. 


16  ing  to  the  wisdom  given  to  him,  wrote  unto  you  ;  as 
also  in  all  his  epistles,  speaking  in  them  of  these 
things;  wherein  are  .some  things  hard  to  be  under- 
etoou,  which  the  ignorant  and  uustedfast  wrest,  as 
thai/  do  also  the  other  scriptures,  unto  their  own 

17  destruction.  Ye  therefore,  beloved,  knowing  these 
thiiiys  beforehand,  beware  lest,  being  carried  away 
with  the  error  of  the  wicked,  ye  fall  from  your  own 

18  studlasluess.    But  grow  in  tlie  grace  and  knowledge 


fault  was  serious,  and  had  not  God  already 
raised  up  a  man  having  broad  views  and  a 
decided  will,  and  had  Peter  been  willful  and 
stubborn,  it  is  impossible  to  say  what  harm 
the  infant  religion  might  not  have  suttered. 
A  note  in  the  Douay  Version  calls  Peter's 
act  "only  a  certain  imprudence";  which  is 
intended  to  save  the  reputation  of  "the 
founder"  of  the  llomish  Church,  but,  as  it 
detracts  proportionally  from  the  value  of 
Peter's  allusion  to  Paul,  little  is  gained  for 
"the  founder."  Wisdom  given  him— 
partly'  natural,  chiefly  supernatural.  Hath 
written  —  torote.  Unto  you.  See  1:  1. 
What  epistle  or  epistles  Peter  means  cannot 
be  determined.  It  has  been  assumed  by  too 
many  that  he  must  refer  to  an  epistle  sent  to 
Christians  of  Asia  Minor;  but  the  present 
Epistle  was  not  sent  to  them  alone,  but  to  all 
■who  had  obtained  like  precious  f^tith.  The 
epistle  or  epistles  intended  may  have  been 
written  to  the  Ephesians  or  to  the  Colossians, 
but  they  must  be  presumed  to  have  come  into 
circulation  among  those  to  whom  Peter's 
Second  Epistle  was  sent.  This  supposition 
will  explain  the  'you.' 

16.  All  his  epistles.  Probably  all  Paul's 
epistles  were  written  before  this  time,  and 
most  of  them  must  have  attained  circulation 
among  other  churches  besides  those  to  which 
they  were  sent.  Nearly  all  of  them  touch 
some  of  the  subjects  which  Peter  presents, 
and  some  make  extended  allusion  to  them. 
In  which — either  among  which  things,  or, 
with  another  form  of  the  Greek  pronoun 
(more  probably  correct),  in  v)hich  epistles. 
Hard  to  be  understood  —  not  only  some 
things  which  are  common  to  Paul  and  Peter, 
butsome  things  which  only  Paul  has  presented. 
See  for  example,  the  9th  chapter  of  Romans; 
1  Cor.  15;  2  Cor.  12:  1-7;  Gal.  3:  24-28;  4: 
21-31;  IThess.  4:  13-17;  2  Thess.  2:  1-12; 
and,  assuming  that  Paul  wrote  it,  many 
things  in  Hebrews.  A  book  professing  to 
come  from  a  Being  of  infinite  wisdom,  yet 
with  nothing  in  it  which  needs  to  be  studied, 


nothing  which,  even  with  hard  study,  could 
not  be  understood  in  this  life,  might  be  pre- 
sumed to  be  more  human  than  divine.  The 
Scriptures,  as  a  whole,  are  easy  to  be  under- 
stood— much  easier  to  most  men  than  books 
originated  with  men  themselves  upon  philoso- 
phy and  law.  Unlearned — not  learned  in 
spiritual  truth.  Unstable.  See  on  2:  14. 
The  adjectives  have  but  one  article;  they  ap- 
ply, therefore,  to  the  same  class  of  persons. 
Ignorance  and  instability — a  well-matched 
pair,  but  bad  for  good  service.  Knowledge 
of  divine  things  the  best  foundation.  Wrest 
— by  perverting  the  meaning,  which  is  often 
done.  The  other  scriptures.  The  article 
points,  apparently,  to  all  the  current  sacred 
writings  in  addition  to  Paul's — that  is,  to  the 
Old  Testament,  the  Gospels,  the  Acts,  and 
perhaps  Peter's  First  Epistle.  Unto  indi- 
cates result.  Their  own  destruction.  Eter- 
nal punishment  (Matt.  25: 4s),  is  the  rcsiilt  to 
which  their  perversion  of  the  Scriptures  leads. 
In  attempting  to  destroy  the  Bible  men  de- 
stroy themselves. 

17,  18.  These  verses  condense  the  exhorta- 
tion which  runs  through  the  Epistle.  In  the 
beginning  the  apostle  desires  that  grace  may 
be  multiplied  unto  them  through  the  knowl- 
edge of  God,  and  here,  at  the  end,  he  exhorts 
them  to  grov)  in  grace  and  knowledge. 
Therefore — in  view  of  all  that  I  have  said. 
Seeing  ye  know — knowing;  the  same  form 
of  expression  as  in  ver.  11,  14.  'Know.' 
What?  For  no  object  is  expressed  in  the 
original.  Know  that  lustful  mockers  are  to 
come.  (Ver.  3.)  They  know  it  beforehand,  be- 
fore they  come;  for  they  learn  it  through  this 
very  Epistle.  Peter's  prophecy  will  not  fail, 
for  it  is  Christ  who  speaks  through  him.  Ye 
also.  'Also'  has  no  corresponding  word  in 
the  original,  and  it  makes  the  contrast  between 
the  readers  and  others  too  great.  Error.  See 
on  the  same  word.  («:  is.)  The  wicked — 
the  lawless,  as  in  2:  7.  Fall  from — a  warning 
against  apostasy.  See  Querj-,  at  the  close  of 
comments  on  2:  22.     Your  own  steadfast- 


112 


II.  PETER. 


[Ch.  hi. 


18  But  grow  in  grace,  and  in  the  knowledge  of  our 
Lord  aud  Saviour  Jesus  Christ.  To  hiui  be  glory  both 
now  and  lor  ever.    Amen. 


of  our  Lord  and  Saviour  Jesus  Christ.    To  him  be 
the  glory  both  now  and  i  for  ever.    Amen. 


1  Gr.  unto  the  day  of  eternity. 


ness — not  originating  with  them,  for  that 
general  virtue  is  not  less  the  fruit  of  the  Holy 
Spirit  than  particular  virtue,  (cai.  5:  22, 23,)  A 
quiet  contrast  between  their  own  steadfastness 
and  the  instability  of  those  mentioned  in  ver. 
16  may  be  intended.  Steadfastness  is  not  merely 
continued  adherence  to  the  Church,  its  creeds 
and  rites;  but,  while  including  that,  adher- 
ence to  Christ  in  spiritual  life.  But  grow — 
not  fall  from  (ver.  n),  but  on  the  contrary, 
grow.  Satisfaction  with  present  attainments 
may  prove  the  beginning  of  a  fall ;  growth  is 
the  only  security.  Grace — holiness,  but  with 
reference  to  its  origin  as  a  gift  of  unmerited 
mercy,  and  here  called  the  grace  of  Christ. 
Knowledge.  Grow  in  grace  and  in  the  knowl- 
edge. The  repetition  of  in  before  knowledge, 
and  the  use  of  the  article  in  the  one  case,  and 
not  in  the  other,  has  the  effect  to  separate 
growing  in  grace  too  widely  from  growing  in 
knowledge  :  in  the  grace  and  knowledge  is 
better.  Growth  in  the  knowledge  of  Christ 
is  indispensable  to  growth  in  the  grace  of 
Christ.  Ignorance  cuts  the  sinews  of  spiritual 
growth.  Inference:  The  more  knowledge 
ministers  have  the  better  for  their  people,  as 
well  as  for  themselves;  the  more  they  have, 
the  more,  in  that  respect,  are  they  like  God. 
The  church  which  cares  little  whether  its  re- 
ligious teacher  be  well  furnished  with  knowl- 


edge, dishonors  the  all-knowing  Saviour  more 
than  words  can  express.  Preaching  which  is 
not  instructive,  but  "saws  the  air  too  much," 
"  tearing  a  passion  to  tatters,"  and  "o'ersteps 
the  modesty  of  nature"  ;  preaching  which  is 
"overdone  or  come  tardy  off,"  "making  the 
unskillful  laugh  and  the  judicious  grieve" — 
"pray  you  avoid  it." 

The  doxology.  See  on  1  Peter  1 :  3;  4:  11. 
The  form  here  employed  varies  from  that 
found  in  1  Pet.  4:  11.  It  is,  literally:  To 
whom  the  glory  both  now  and  unto  the  day  of 
eternity.  The  remarkable  combination  of  day 
and  eternity  may  have  been  unconsciously 
suggested  to  the  writer  by  what  he  had  already 
said  in  ver.  8.  Bengel:  "Eternity  is  a  day, 
without  night,  unmixed  and  perpetual." 
Hutter:  "The  day  in  which  eternity  begins 
as  contrasted  with  time,  but  which  day  is  also 
eternity  itself."     Amen.    See  on  1  Pet.  4:  11. 

CRITICAL  NOTE.— CHAPTER  III. 

Says  Winer:  "  In  2  Pet.  3:  6,  vSaTi  [water] 
would  not  be  superfluous,  even  if  iSdrmv  were 
supplied  with  SI  S>v  [whereby]  ;  it  would  desig- 
nate water  as  an  element,  whereas  vSara  (comp. 
Gen.  7:  11)  would  signify  the  concrete 
(separate)  bodies  of  water.  Comp.  further 
Jude  4." 


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BS2341.A512V.6 

Commentary  on  the  Pastoral  epistles, 


lllTllll  nil  ill  M?I?,?'"'  Semmary-Speer  Library 


1    1012  00056  0674 


